FROM   THE   LIBRARY   OF 
REV.    LOUIS    FITZGERALD    BENSON.   D.  D. 

BEQUEATHED    BY   HIM   TO 

THE   LIBRARY   OF 

PRINCETON  THEOLOGICAL   SEMINARY 


Sectloa  '^  V7  ^ 


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Irenicum    Ecclesiasticum, 

O    R 


A  Humble  Impartial  /^^  ^^A> 


APR  23  1932 


ESSAY 

UPON       THE 

Peace  of   Jerusalem^^ 

WHEREIN 

The  Analog  between  Jerufalem  and  the  viilble  Church    is  in  fomo 

Inrtances,  briefly  hinted. 
TheNATunE,  the  Order,  the  Union,  of  the  vi.Vole  Church, 

together  with   her  Terms   of  Communion,    are  particularly 

confidered,  and  their  Excellency  opened. 

Moreover  the  following  important  Points  are   largely  explain'd.' 

1 .  What  is  to  be  underjlood  by  the  Peace  of  Jerufalem. 

2.  What  by  praying  for  the  PjkajCE  of  Jerufalem. 

3.  How,  and  njchy  we  fhould  pray  for  \X.'^  Peace  zxAVrofperityl 

Under  the  aforefaid  General  Heads,  the  following  Particulars  are 
difcufs'd,  ^ix,.  The  Nature,  Kinds,  Hindrances,  Means  and 
A^oti'ves^  of  Peace  and  Union,  together  with  an  Anfn^jer  to 
Objections. 

ALSO 

A  Prefatory  Addrefs  to  the  SYNODS  of  Nenv-Tork  k  Philadelphia. 

■""  7^7-  — — — 

£)^  GILBERT    TENNENT,  yf.M. 


Kom.  xii.   18.  If  it  h^poffihle,  li've  peaceable  ^ith  oil  Men. 
£phef.  iv.   5.  Endeavouring   to   keep   the  Unity  of  the  Spirit  in  tb% 
Bond  of  Peace, 

P^X  una  Triumphis,  inumeris^  melior, 
*vis  unit  a  fortior. 


PHILADELPHIA. 
Primed  and  Sold  by  W.  BRADFORD,  at  the  Sign  of  tliC  BiUi 

ill  S$cond'Strsef,    MDCCA^IX* 


Prefatory    Address, 

TO     THE 

Reverend,  the  Synods  of  New-Tbrk  and  Phila^ 
delphia ;  and  to  all  the  Religious  Societies 
under  their  re(pedive  Care  and  Charge. 

Reverend,  Honoured,  and  Belo'ved  Fathers  and  Brethren ! 

TH  E  divided  State  of  the  Preffcyterian  Churches,  in  this 
Part  of  the  World,  where  divine  Providence  has  caft  oux 
Lot,  has  opened  a  melancholy  Profpedl  to  my  View  for 
fom.e  confiderable  Space  of  Time  I  Which  I  did  not 
think  proper  to  communicate  to  others  for  a  Seafon ; 
rot  knowing  what  were  the  Sentiments  of  my  Br  th  en  upon 
either  Side  of  the  Qacftion,  becaufe  I  thought,  however  expedient, 
honourable  ar.d  advantageous  to  the  Redeemer's  Kingdom,  a  Re- 
union  might  be,  yet  it  was  not  pradicable,  unlefs  the  Body  of 
both  Synods  was  inclined  thereto. 

But  hearing  of  a  Number  of  both  Synods  more  defirous  of 
Peace  and  Union  of  late,  and  being  excited  by  fome  Reverend 
Members  of  the  Synod  of  Nc--zv-Tork,  and  one  of  the  Synod  of 
Philodclphia,  to  move  in  this  Affair  :  I  did  at  the  laft  SelTion  of 
the  Synod  of  Ncnju-Tork,  in  purfuance  of  my  own  Judgement  and 
Inclination,  and  in  compliance  with  the  aforcfaid  Excitements,  to- 
gether with  fome  of  my  Brethren,  make  a  Motion  to  the  Synod,  for 
Propofals  of  Peace  and  Union,  which  after  fome  Reafoning  upon 
the  Head,  was  comply'd  with,  and  Meffengers  appointed  to  make 
Onjeriurei  of  Peace  and  Union  of  both  Synods  into  one,  which  waq 
done  accordingly,  and  are  now  under  Confideration.  ^ 

And  being  inform'd,  that  the  Propofals  of  Peace  ^nd  Union^ 
occafioncd  fome  Uneafinefs  in  feveral  Societies,  I  thought  it  my 
Duty,  to  endeavour  to  remove  the  Grounds  thereof,  and  promote 
the  glorious  4nd  truly  evangelical  Defign  of  Peace,  as  well  as  I 

A  Z  could 


iv  Prefatory  Address. 

could,  by  committing  my  Thoughts  on  that  Subjeft  to  Writing, 
and  expoiing  them  to  publick  View  ! 

Mv  Moiives  to  endeavour  in  earned  to  promote  Peace  and 
Ui'ion  are  tiiel'e. 

Not  a  Liiange  of  Sfnfi'frenf,  about  the  late  Revival  of  R.eIigion, 
"No  !  1  do  now  declare  folemnly  before  the  World,  that  1  havt 
fcen  no  Laiite  to  a'ter  my  Opiniun  in  Relation  to  it,  and  therefore 
I  do  now  belienje  its  Reality,  as  much  as  formerly  ;  and  if  after 
this  open  and  exprefs  Declaration,  any  will  unjallly  Ccnfure  mc 
with  the  Contrary,  perhaps  becaufe  I  cannot  be  fo  narrow  as  them- 
fcives,  1  ("hall  take  no  faiiher  Notice  of  it,  than  to  pity  their  un- 
jeafonable  Prejudice,  and  appeal  from, -t^ir  unrighteous  judge- 
jnent<>  to  a  higher  and  more  impartial  tribunal ;  to  a  God  that 
knows  all  the  Thoughts  and  Deligns  of  Men ! 

I  cannot  come  into  a  Union  with  any  Body  of  Mcny  whereto 
Acknowledgements  contradictory  to  what  I  have  now  declared, 
arc  required,  as  Terms  of  Co-ynnunlon  :  No  !  I  would  rather  chufc 
^  Prifon,  or  any  kind  o(SuJ'r zings:  Nor  is  what  I  have  fa'4  m 
the  following  ''reatijc,  concerning  the  Matters  of  duubtful  Specu- 
lation^ in  the  Icaft  Degree  inconfjllent  herewith;  becaufe  thofc 
Exprcirions  do  not  refpeft  the  Nature^  Necejjity^  or  Value  6f  a 
Woik  of  Cof  'vcrfion  in  general,  or  its  Reality  and  Certainty  con- 
fidered  in  itfclf ;  but  only  the  Uncertainty  of  the  Appearances  of 
fuch  a  Work  in  others,  to  us ;  or  the  Uncertainty  of  our  Judge- 
mint  conceining  them. 

Now  between  thofe  two  Things,  the  X)/^4?r^«r^  is  as  wide  ai 
between  Hea'ven  and  Earibt  between  divine  Re^jclation  and  human 
ConjcSiurc  ;  if  there  be  any  who  cannot  perceive  the  Difference, 
they  are  to  be  pitied  as  Objects  of  Companion,  as  Nm  Compos  * 
And  if  they  do  perceive  it,  and  will  not  acknowledge  it,  they  dif- 
^o  er  by  their  Want  of  O.nbi'r,  a  bad  Cauj:^  which  needs  fuch 
iniinccre  fophiilical  Arts  to  fupport  it  ;  and  dcferve  Rcprocf:  Sucl\ 
i  would  accoll  in  the  Language  of  ioh  to  Zophar,  Will  you  /peak 
^wickedly    for   GOD.   anri  tulk  dncii fully  for  him  ? 

To  cry  up  the  Certainty  of  our  Opinion^  about  any  Inftances  of 
Con'v,iftoii^  in  others  in  our  Day,  lb  as  to  make  it  a  Badge  of 
DilUn.uicTi^  between,  or  Engine  of  Di'vifion  among  the  Profcffors 
Cf  (.  hriflianity,  is  (in  its  direct  Tendency)  to  abufj  God's  Work 
to  the  Difhonour  of  his  Name,  and  the  Injury  of  his  Kingdom^  in- 
ll^ad  of  cxaliirg  Con  it  is  to  exalt  our  felves  and  oit  Opinion, 
(tho'  probably  theHoroar  of  God  is  ferior.fly  intended,)  which  ig 
alv\ays  (relpciting  fuch yfcn/  "Matters)  precarious  aii\dof{(;n  parti..l. 
Tho'  I  value  the  late  fJ'o-k  ot  God  highly,  yet  in  the  mean 
Time,  I  ''hink  it  is  fmful  to  make  my  Opinion  of  it.  a  Term  of 
CnmtvMion  to  oiUers;  for  tho'  I  ani  as  fully  perfuadod  a-,  ever  of 
ir.  X  ali:y,  yet  in  the  mean  i'ime,  I  believe  that  my  Opinion,  and 
tJiC  Opniion  of  all  others  abo-it  i'uch  Matters,  is  fallible  and  un- 
certain :  Nor  can  I  fee  in  the  facrt.i  S<.iipiures,  any  Warrant  for 
iinpjiiiig  my  O/.tiiGn^  or  ti)c  Opinion  ol'  otlicro,  ref^cc\ing  the  in- 

<vi/ible 


Prefatory  Address.  v 

%'ifihle  Grace  of  God  in  particular  Perrons,  as  a  Term  of  Commu*. 
nicTiy  either  Minirterial  or  Chriilian. 

Nor  liave  1  been  Moved  to  this  Important  Evterpri-z.e,  by  any 
Thing  that  concerns  niyfelf,  either  by  Grief  for  any  fuppos'd 
MifiorJucl  of  Mine,  in  Time  pall,  or  any  ExpeSiation  of  Credit^ 
Comfort  or  Benefit,  that  may  rel'ult  from  fuch  a  Peace  and  Union  ia 
Time  to  come,   fo  far  as  they  Refped  me  ! 

Eur  MEERLT  by  the  Confideration,  of  the  pofitive  Command 
of  God,  to  pray  for  the  Peace  of^jerufcilem,  to  purfue  Peace,  and 
^0  keep  the  Unity  of  the  Spirit,    in  the  Bond  of  Peace. 

Together  with  a  Profped  of  the  Honour  that  I  conceive 
>vill  redound  to  God's  A'^w^  as  well  as  Manifold  Benrfts,  Credit^ 
and  Comfort  to  the  Societies  of  our  Denomination,  for  a  long 
Time  to  come,  in  C  afe  iuch  a  Re-union  be  obtained,  upon  ^ 
Scriptural  Foundation  :  Generations  yet  unborn,  are  like  ta 
reap  valuable  Advantages  by  it,  and  praife  God,  for  it  with  joy- 
ful Lips !  I  have  been  likewife  encouraged  in  this,  by  confider- 
ing  calmly,  and  as  impartially  as  I  could,  the  Nature  of  the  Con^. 
troi-erfy,  that  has  fubfiiled  among  us,  which  appears  to  me,  to  be 
only  about  Circumjlantiah  ! 

Permit  me,  my  Reaver  end  fathers  zx\^  Brethren,  in  all  humi'. 
lity,  and  with  due  deference  to  the  judgment  of  others,  to  exprefs 
iny  Sentiments,  upon  this  Head,  with  a  peaceful  Intention. 

It  fecms  to  me,  that  thro'  the  heat  of  Debate,  the  principal 
Matters  Controverted,  were  either  not  fo  very  clearly  and  dif- 
tinftly  apprehended,  or  not  fo  fufRciently  and  happily  attended  to^ 
by  the  Parties  in  Controverfey,    as  could  be  'usijhed ! 

For  as  upon  one  Hand  the  nature  and  necefjlty  oi Cowverfton  td 
GoD,  as  is  reprefented  in  X.\iQ  Scriptures  of  Truth,  and  in  our 
Cotfeffion  of  Faith  according  to  them,  was  acknowledg'd,  and 
only  the  Opinion  of  fome  concerning  the  Reality,  or  Number  of 
fome  late  infiances  of  Con^oerfion,  (or  refpefting  both  together) 
difpiited,   and   contradi£led» 

So  upon  the  other  Hand,  the  nature  and  necefpjy  of  Order  and 
Government  in  the  Church  cf  Christ,  as  they  are  reprelented 
in  the  Holy  Scripture,  and  in  our  ConfeJJion  of  Faith,  according 
to  them,  were  alio  Acknowledged,  and  only  fome  prudential  ASis 
and  Rules,  not  exprefs'd  in  the  facred  Scriptures,  or  our  Diredory^ 
for   Worfhip   and  Government,  dilputed  and  oppos'd. 

The  Subftance  of  the  Points  difputed  were  freely  ackno>v- 
ledg'd  by  the  Renjerend  Brethren  upon  both  Sides  of  the  Queftion, 
<iix.  the  nature  ^x^^  necej/ity  oi Con'verfion  to  God  as  it  is  held 
forth  in  the  Scriptures,  and  in  our  Conjeffon  of  Faith,  and  tho 
nature  and  necellky  of  Church  Difcipline,  (in  all  eiTentials)  as  re- 
prefented in  the  Holy  Scriptures,  and  in  our  DireBory  ;  fo  that  tho 
Controverfey  in  my  Apprehenfion,  turns  entirely  upon  Circumjian- 
tials.  And  any  A^ion  that  was  Mutually  complain'd  of,  was 
grounded  upon,  and  illu'd  from  a  Diiference  of  Opinion,  about 


v]  Prefatory  Ader^ss. 

the  Circumftantials  aforefaid,  or  as  the  hifpir'd  Apofllc  phrafos 
them,  Matters    of  dcuhtfui  Difputatiun  ! 

Now  as  it  appears  to  nie,  that  the  Matters  contr(yverteil  wcr^ 
Circutnfiantiul^  lo  1  caiinoc  but  believe,  that  tlie  Rcverfnd Brethren 
upon  both  Sides  of  the  Quellion,  had  finccre  and  good  MftgnSy  ia 
the  different  Parts  they  bore  in  the  late  Ccntro'-jufy :  While  fome 
were  earneftly  contending,  for  the  Credit  of  the  late  extraordinary 
Religious  ej/-pearancts,  yAih  djlgn  that  they  might  fpreaJ  far  and 
V^'ide  !  Others  were  Ilrencoufly  Cor.tcnding,  for  the  Order  and  Go- 
^sr;iment  of  Christ's  KI?.'gdi,y:,  leail  they  fliould  SulTcr,  and  be 
^uite  unhing'd,  in  that  ui  cjmmon  fttuaiion  of,  aud/t/v/icv;/ iha; 
obtain'd  among  the  Churches  !  '    ' 

But  tho'  the  Things  conrroverted,  confiderM  calmly  an i  in  a 
true  diftind  Light,"  \vcre  fmall ;  yet  the  Heat  of  Debate  about 
them,  run  very  high;  th's  together  with  evil  Sarmifings,  fcvere 
Cenfurings,  and  rafh  Jiidgings  of  each  other,  cncpurag'd  and  en- 
/lam'd,  hy  Mifreprefintcti-.^jSy  carried  to  and  fro,  by  the  unwearie4 
Jndurtry  of  Tale-bearers  ZinATatlers^  who  arc  generaUy  bufy  on 
fuch  Occafions,  encrcas'd  mutual  Prejudices  and  Safpiciohs,  to  a 
Melancholy  Crifts,  and  i"o  occafioned  the  unhappy  Rupture  of  the 
Churches  Vni^.n,  which   has  fabfifted  among  Us  for  fome  Years ! 

Reverend  F/2/i'f^r.',  and  Dear  Brethren^  the  earned  dcfirc  of 
my  Hiurt  after  Peace^  and  Vnion  of  the  Churches  in  this  Part  of 
the  World,  has  induced"  me  to  Compofe  the  following  Sheets, 
(fejUnante  ealamo)  foricwhat  haftih',  and  humbly  to  oifer  chen^ 
to  your  Confide  rati  oily  as  well  as  to  fabmit  them  to  your  Correfiion[ 

I  can  honeftly  declare,  that  I  Defign  to  offend  no  one,  of  cither 
Side  of  the  Queflion  ;  bat  to  EJfay  the  compromifing  of  tho 
Matters  of  Difference,  and  promote  Peace  and  Union  in  the  bcil 
Manner   I   can  |         "     ' 

I  truft  my  Brethren,  that  you  will  candidly  interpret,  and  kind- 
ly  accept,  this  humble  y/i/c/;?//,  for  the  Peace  of  7^-;tt/iA«  ! 

\v  there  be  any  Poffuges  in  the  following  Performance,  not 
fuitably  exprcfs'd,  I  hope  your  Candour  will  fu^gjll  this  in  my 
cxcufe,  that  the  Pro-iiiuc,  wjiich  I  have  thro'  a  /.eal  for  God, 
and  not  any  Notion  of  my  own  C^jpacify,  ventured  upon,  is  ex- 
ceeding DifHcult  :  It  is  hard  to  fay  any  Thing,  clofely '  upon  a 
Point  in  Contioverfey,  wiihout  giving  Offence  to  Perfons  of  one, 
or  both  Sides  of  the  QaelHon  ! 

So  far  as  I  know,  1  have  not  been  influenced  in  the  lead  Degree, 
by  any  regard  to  my  own  Reputatio//,  or  any  partial  By.i/s  what- 
foevcr,  in  the  following  Cnmpvjurey  and  if  I  am  miiUktn  in  any 
Sentiment  there  expref^d  J  am  willing  to  be  convinced  of  it  by 
Arguments  but  not  by  the  perfecuting  Methods  of  'I'hreatnings, 
and  upon  Convidlon,  to  alter  my  Opinion,  and  acknowledge 
my  Midake !  \ 

The  following  £/^-y,  after  its  Compofure^  I  have  not  had  Oie 
Opportunity  to  coniuit  wiih  any  of  my  Brethren^  (in  the  Minilhy) 
wpon;  and  therefore  if  any /;;k//  be  found  with  it,  it   ihouldn>t 


Prefatory  Address.  vii 

5n  ^vfllce  be  charg'd  upon  them,  no  I  am  freely  willing  to  bear 
^\\  x\iQ  Blame  myjilf,  in  ib  good,  lb  important  a  Caulc,  as  that 
of  the  Pf^f^  of  Christ's  A'/V/^y^;/;,  I  have  faiJ  nothing  of  myfelf, 
or  of  others,  in  the  following  Pages,  but  wJiat  appeared  to  me 
ncceil'ary,  to  promote  the  valuable  Oefi^v  in  Fie*w. 

Whatever  may  be  the  iilue  of  this  EJpjy,  which  I  chcarfall^T 
commit  to  the  Dilpofal  of  the  God  of  Peace  and  Lo've,  yet  thif. 
I  muft  declare  in  the  mean  Time,  that  I  greatly  rcjoyce  in  thit 
Opportunity,  I  have  before  I  Die,  of  exprciiing  the  very  Senti* 
vients  of  my  Heart,  upon  fo  Amiable  and  Important  anOccafion: 
Were  I  to  go  before  the  great  Judge  of  all  the  Earth  To-morrow, 
I  fhould  be  glad  to  fmifh  this  immediately  before  it ! 

Nothing  appears  to  me,  more  Beautiful  and  Glorious,  then 
Teace  and  Lo've,  and  Union  among  the  ProfelTors  of  the  RELIGI- 
ON, of  the  Meek  2in^  Humble  Jesus. 

And  therefore  I  am  griev'd  in  my  Heart,  for  the  narrow 
Notions,  of  fom.e  Pious,  and  in  other  refpeds  valuable  Men  ;  who 
are  fondly  defiring,  or  vainly  attempting,  to  promote  the  good 
of  t.\it  Church  of  Christ,  either  by  multiplying,  or  continuing^ 
her  unhappy,  difhonourable,  and  dangerous  Di'vijions  ! 

Tho'  I  trufl  their  Z<f«/ is  Sincere,  and  their  defigns  Pious,  {ot 
which  they  deferve  Efteem,  and  Commendation ;  yet  as  to  their 
Din;ifir.e  contracted  Meafures,  I  would  fay  as  Jacob  of  Simon  and 
Levi,  Inftruments  of  Cruelty  (inftead  of  Kindnefs  which  they  in- 
intend)  are  in  their  Habitation  to  the  poor  wounded  broken 
Church  of  God  :  O  my  Soul  !  come  not  into  their  Secrft  /  mine 
Honour  be  not  thou  United ! 

No  on  the  contrary  \  thro'  God's  afliftance,  I  will  pray  fan 
the  Peace  of  Jerufalem,  and  fay.  Peace  be  <-joithin  thy  Walls,  and 
Profperity  be  nxiithin  thy  Palaces  for  my  Brethren  and  Companion  t 
Sake,  I  naill  fay  Peace  be  nxsithin  thee  ;  hecaufe  of  the  Houfe  of  the 
LORD  our  GOD,  I  'will  feek  thy  Good.  I  am  refolvcd  whatever 
others  fay,  or  do,  to  Labour  for  the  Peace  and  Profperity  of  Zion^ 
and  Jerufalem,  while  I  Li^e,  and  to  Sigh  for  it,  with  my  dyinz 
Breath! 

Tw  o  Things  I  would  defire  of  Readers  in  General,  'viz.  That 
they  would  divert:  themfelves  of  Prejudice,  if  they  have  any ;  and 
give  what  I  offer  for  Peace,  in  the  Name  of  my  Majier,  the 
Prince  of  Peace,  a  fair  hearing,  weighing  candidly  and  impar- 
tially, with  a  humble  Mind,  the  Grounds  thereof,  for  God's  fake» 
the  Churches  fake,  and  their  o'wn :  And  that  they  would  Remember 
me,  before  the  Ihrone  of  Grace,  who  am  the  greateft  of  Sinners, 
and  far  lefs  than  the  leaft  of  all  Saints,  and  not  worthy  of 
the  Charader  of  an  JmbnJ/ador  of  Christ  that  /  may  obtain  Mercj 
of  God   to  be  faithful  to  the  Death. 

And  of  you  particularly  my  Reverend  Fathers,  and  Dear 
Brethren,  I  eamellly  beg  a  Remembrance  in  your  Prayers ;  yoa 
know  Sirs,  better  than  I  can  exprefs,  how  becoming  and  glorious 
\k  is^  for  the  Ambajfadors  of  tiig  Primf  of  Peace,    to  feek  Peace 

wi4 


tlii  Prefatory  Address. 

and  etifue  it^  with  unfhaken  Magnimityy  unbroken  Patience^  and 
unwearied  hduf.ry^  notwithftanding  any  Difficulties,  that  may  be 
call  in  their  Way,  b\  devout  Men  of  narronv  Souls  and  hot  Ima- 
ginations. But  I  muft  conclude  this  Adiirefs  with  refpeftful  Sa- 
lutations, to  all  of  you,  and  Cordial  nvi/bes  that  every  one  of 
you,  thro'  the  rich  pure  blefling  of  God,  may  be  of  eminent 
Stm;icr,  in  promoting  the  precious  Intereih,  of  the  Kingdom  of 
©ur  Dear  Lord  JESUS  CHRIST,  in  your  Day  and  Generation  : 
And  may  obtain  all  needful  Good  in  this  Life,  and  that  which 
is  to  come,  and  to  all  the  People  of  /our  refpe(^ive  Charges,  I 
U'ifh  from  my  Heart,  Grace,  Mercy,  and  PEJCE,  from  GOD 
the  Father,  and  from  our  Lord  Jesus  Christ. 


Jieveread,  Honoured  and  beloved  Fatben  and  Brethren^ 

I  remain, 

your  afFedllonate  Friend, 

unworthy  Brother, 

Son,   and  Servant. 

G.     TENNENT4 
Philadelphia,  Jtmt 
^9th.  1749. 


PSALMS     cxxii.    6,  7,  8,  9. 

Pray  for  the  Peace  of  Jtvufulcm  :  They  fhall  Profper  that  Lo<ve 
thee.  Peace  he  iiithin  thy  Walls ^  and  Profperity  he  <vAthin  thy 
Palaces.  For  my  Brethrens  and  Cotnpaniov.s  fake,  1  nxill  ntrJJ 
Jay  Peace  he  njuithin  thee.  Becaufe  of  the  iloufe  of  the  Lord 
our   GOD,    J  'vjill  feek   thy  good. 

hHf^^/jP^^^  Weal  of  the  vifible  Church,  or  Kingdom 
^ijAlii^^ij./yr^  of  God  among  Men,  mull  needs  be  very  dear 
^^It'Sj^i^jG/^i  to  every  gracious  Heart.  What  the  Prophet 
>r^*4i?'  T  r?o^*^  Jjalah  and  the  P/al/;iiJi  lay  of  themfelves,  is  com- 
^J^vxt^^^ViV-t^  mon  to  them  all.  For  'jerufiUms  fake  1 'ixill  not 
^i C^'^C'V  Sy^  '^^^'^  ^'y  ^^^'^^>  dud  for  Zicns  fake  I  ivill  not 
^4%^l^^f^  ^^/A«/,  until  the  Ri^hteoufuffs  thereof  go  forth 
as  hrightnffs,  and  the  Sal'vation  thereof  as  a 
Lamp  that  burneth.  If  1  forget  the  O  Jerufa- 
lem,  let  my  right  Hand  forget  her  cumiing  :  Let  my  Tongue  clea've  to 
the  Roof  of  TNy  Mouth,  if  I  prefer  not  Jerufalem  to  my  chief  Joy. 

But  tho'  the  People  of  God  are  agreed  about  the  Ohjeil  of 
their  chief  Care  and  Regard,  about  the  End  they  aim  at  ;  yet  they 
nre  fometimes  of  very  different  Sentiments  as  to  fome  of  the  Mea^ 
fares  they  concert  and  purfue  to  obtain  that  valuable  End, 

This  Diverfity  perhaps  is  owing  to  their  different  natural  Tem- 
pers, different  Capacities,  different  Methods  of  Education,  different 
Opportunities  of  Converfation,  different  advances  ii:  divine  Know- 
ledge and  Grace  ;  and  it  may  be  in  fome  Inilances  owing  to  the 
infenfible   corrupt  B-^;als  of  Prejudice. 

Now  among  the  different  Merfures  which  good  Men  propofc 
for  promoting  the  aforefaid  End,  namely,  the  VP'eal  of  God's 
vifible  Church  and  Kingdom  on  Earih,  methinks  thofe  are  moll 
Jikely  to  be  ferviceable,  which  have  the  exprefs  framp  of  divine 
Authority,  and  agree  with  all  the  other  Parts  of  divine  Revelation, 
for  God's  Wifdom  is  infinitely  fuperior  to  Mans,  and  what  come& 
from  him,  muff  needs  agree  with  itfelf,  feeing  it  proceeds  from 
the  fame  Caule,  and  has  the  fame  Defign. 

Of  this  Kind  is  the  Duty  which  I  am  now  to  difcourfe  upon, 
namely,  fcehing  the  Peace  of  ""jerufalem.  When  we  only  feek  Vi, 
Peace  bottom'd  upon  the  exprefs  acknowledgment  of  all  efj'ential 
and  neceffary  Articles,  in  Dciirine,  Worfip,  and  Difcipline,  con- 
tained in  the  facred  Scriptures,  and  in  our  excellent  Wefiminfter 
Confe£ion  of  Faith,  Catiihifms,  and  Diri&ory  for  Worf?:ip  and  Go- 

B  vertimeni 


2  l72troduBion. 

n.'ertime7it  agreeable  to  them,  and  no  finful  Ackrowlcugments  are 
required.  1  fay  fuch  a  Peace  is  agreeable  to  the  whole  S^J^cm  of 
Truth  and  Di'ty  which  we  are  required  to  believe  and  perforin  b/ 
the  King  of  the  Church,  our  Lord  Jfsus  Christ,  in  in  lacred 
"Word,  whofe  peculiar  Royality  it  is  alone  to  appoint  Terms  of 
Communion,  both  Chrill-an  and  Miiiiileria!  ;  i^nd  cnrirdy  con- 
fident \\\x.\\^-\\2il  Ldnrty  n.i:hir£n.i:ith  he  has  mride  us  free  \  A  Plan 
which  is  a  noble  medium  between  the  two  extrcams  of  anti-fcrip- 
.tural  rigour  upon  the  one  Hand,  and  anti-fcriptural  laxn>fs  upon 
the  otVr  ;  fuch  a  Peace  being  confillcnt  with  ^I'ruth  ar.d  Rfihteonf- 
Tjefs,  muft  needs  be  excellent  and  important.  Pray  for  the  Peace 
of  Jcrufalem,  h'c. 

'Tn\s  Pfnlm^  as  almoft  all  interpreters  conclude,  *  was  wrote 
by  the  PfeJmiJl,  when  the  Ark  of  God  was  bro't  by  Z).?-!;/// to 
Jcrufahm^  and  plac'd  in  the  Tabernacle,  to  be  publickly  Sung 
there  by  the  People  of  Ifrael^  at  the  Sealons  of  their  Annuid 
and  Solemn  Feilivals  ;  that  fo  the  People  might  be  induced  to 
fall  in  Love  with  Jcrufaltm,  and  efpccially  with  the  Solemnities 
of  Religious  Woriliip  there  celebrated  ! 

Hence  the  People  are  here  introduced,  as  Congratula^ng  each 
other,  on  occafion  of  the  Opportunity  that  prefented  of  going 
to  the  Houie  of  God;  1  nvas  glad  ^ushcn  thry  fuid  unto  vte^  let  ui 
go  into  the  Hcufe  of  the  Lord',  our  Feet  Jhall  Jiatid  n.i:ithi}i  th\'  Cctes 
O  frrufalcmy  one  is  here  reprefented  as  comforting  himfelf  and 
his  fellow  Travellers  upon  the  Road,  during  the  fatigues  of  their 
Journey  to  jerufclem,  with  the  Expedation  of  their  Arrival  there-, 
ana  tntir  being  prefent  at  the  Solemnities  of  publick  Worfhip, 
(in  which  they  Hood)  which  woald  more  than  compenfaie  a'l 
ti:eir  Pains  !  The  Ijraelites  \Cere  wont  to  fing  this  Verfe  upon  the 
Road,  while  during  the  Feaft  of  Pentecojf,  they  brought  the  firll 
Fruits  to  the  Temple,  as  Vatabulusy  Muis,  Gejcrus  and  Selden  a- 
liire  us. 

Gracious  Perfons  can't  bat  love  the  Place  where  Gods  Ho- 
nour dwells,  and  his  Tabernacles  are  amiable  to  them  :  One  Thing 
they  elpecially  defire  with  great  Intenfncb,  namely,  to  fee  the 
Beauty  of  the  Lord,  and  to  enquire  in  his  Tefr.plc.  And  agreeable 
to  the  eftimate  and  precedent  of  God  himfelf,  they  cannot  but  lon;e 
//?r  Gates  c/*Zion  mere  than  all  the  dive/lir^s  of  ]acoby  i.  c.  pre- 
fer publick  Worfhip  to  private,  bccaufe  God  is  thereby  more  glo- 
rified, and,  for  the  general,  more  peculiarly  and  eminently  prelenr. 
'J  he  dear  //7;a;;ar/ walks  i'l  the  midll  of  the  golden  Candlellicks, 
clad  with  awful  and  iercnc  Majeily,  andcloath'd  with  unparrellePd, 
inimitable  and  incxprcflible  Beauty  and  Lullre  !  Enrob'd  with  a 
Garment  down  to  the  Foot,  and  girt  about  the  Paps  wiih  a 
golden  Girdle;  his  Head  and  his  Hair  are  white  like  Wool,  as 
white  as  Snow  ;  and  his  F>yes  are  as  a  Flame  of  Fire,  and  his  Feet 
like  unto  fine  Brafs,  as  if  they  burned  in  a  Furnace  ;  and  his  Voice 

as 

*  Alias  Monunus,    Vutaluius,  Muis,  Caihlio,  HIcion,  Mufculus* 


IntroduBion.  % 

ai  tlie  Soand  of  many  Waters  ;  he  has  in  his  right  Hsnd  {c\t^\\ 
Stars;  out  of  his  Mouth  goes  a  fliarp  two-cd^ed  Sword,  and 
h'S  Coui.ter.ance  is  as  the  Sun  lliining  in  his  Strength.  In  the  Allem- 
b  les  of  the  Church  arc  the  Olive  Branches,  as  the  Prophet  7.6- 
chary  reprefents  it,  which  thro  the  golden  Pipes  empty  the  golden 
Oyl  out  of  thenifelves.  From  the  boundlcfs  unexhaufted  fullnefs 
of  Christ  the  anointed,  ^-e  recci've  Grace  for  Grace,  from  Christ 
the  Olive  Tree,  by  the  Spirit  the  Olive  Branch,  all  the  golden 
Oyl  of  Grace  is  communicated  to  Believers,  which  keeps  their 
Lamps  burning  by  continued  fupplies  of  divine  Influence,  with- 
out which  they  would  foon    hmguilh  and  expire  ! 

Farther,  the  People  are  introduced  in  this  Pfalm,  as  celebrat- 
ing thcPraifes  o^  yerufalem,  and  wifliing  her  Peace  and  Profpcrity, 
^Jerufiilcm  is  a  City  that  is  compuB  together,  not  only  in  refpedl  of 
the  beautiful  Order  and  Connexion  of  the  Houfe?,  which  were 
not  fcartered  here  and  there  as  in  Vilages,  but  clolely  joined  to- 
gether; but  eipecially  upon  the  account  of  the  well  conlHtuted 
ORDER  and  UNITY,  of  its  Inhabitants,  and  therefore  like  to  be 
permanent  *  ccmpaSi  together,  partly  in  its  Buildings  faith  Fool  in 
his  Anotation*,  which  are  not  difpcrs''d  as  they  are  in  ^villages,  nor 
di-vidcd  into  t^o  Cities,  as  it  was  before,  but  united  and  enlarg'd  : 
(  I  Chron.  xi.  7.  8.  )  and  principly  in  its  Government  and  Religion, 
which  was  diftinft  and  oppofite,  before  David  took  the  Fort  of 
Zion  f\-om  the  JebufitiS.  It  was  a  Type  of  the  Gofpel  Church  faith 
Henry,  which  is  compact  together  in  Holy  Uj-ve  and  Chrifiian  Qorn- 
munion,  \o  that  it  is  all  one  City, 

THITHER  the  Tribes-  go  up  to  the  Tef.ifnony  rf  Ifreal,  to  give 
Thanks  to  the  Name  of  the  LORD  ;  for  there  are  fet  Thrones  of 
Judgment,  the  Thrones  of  the  Houfe  of  David  ;  ferufulem  was  the 
Place  of  general  Rendevous  or  Concourfe,  for  all  the  fcattercd. 
Tribes  of  y//-^*/ to  meet  in,  to  receive  Inflruftions  from  God,  and 
afcribe  Glory  to  him. 

There  was  the  Tcfi-mony  of  Ifrael,  i.e.  by  a  metonimy  the 
Ark  which  is  called  the  Tellimony  of  Ifrael,  becaufe  of  the 
'^l  ables  of  the  Covenant  kept  in  it,  which  are  called  the  Tcfti- 
mony  (Exod,  xxv.  16.)  and  very  reafonably  the  Tefiimony  of 
If  rail,    becaufe  it  was  given  by  God,   to  Ijrael  for  their  good. 

Thcre  was  the  Thrones  of  Judgment,  the  Supream  Courts  of 
Juftice  for  Ecclefiaftical  and  Civil  Af! airs,  the  great  Sanhedrim  or 
Senate  of  the  Nation,  confilling  of  72,  the  Royal  Seat  allotted  to 
Danjid  and   his  Defcendants. 

After  the  aforefaid  Commendation  of  Jerufalem,  he  proceeds 
to  the  Words  of  our  Text,  pray  for  the  Feace  of  Jerufalem,  Sec. 
which  contains  a  pofitive  command,  together  with  the  Manner  how 
it  fhould  be  performed,  prelcribM,  and  an  Excitement  thereto 
^nex'd.  And  2d.  the  Pfalmiib  Refolution  in  reference  thereto, 
with  the  grounds  thereof.  And 

B  2  id. 

*  Arias  Mont^jius,  Vatabulus,  Muis,  Caflalio,  Hlcroro,  Mufculus',^ 


4  The  TVords  cj  the  Text  explained. 

ift.  We  have  a  Command,  pray  for  the  Peace  of  jernralcnx 
fray^  beg,  intrcat,  plead  lor,  befecch,  namely  from  God,  fay 
Crotius^  Pagr.inc,  J^lariana,  upon  the  Place,  /.  e.  ufe  the  utmoll 
Importunity  and  unwearied  Vehemence,  Peace  fo  the  Synuck  and 
Jrahick  ^'erhons  and  alfo  tjic  A'crrionsof  Pifcator  and  ,/r/W  A/c«- 
tancusy  fayr-  Pool  in  his  Synopfs.  For  Peace,  lb  Munfier  and  Chim- 
nitlu;,  feek  its  Peace  and  Felicity,  bccaufe  upon  that  hangs  the 
Peace  of  the  whole  Kingdom,  faith  Muvfhr. 

Peace  doubtlefs  includes  the  Union  of  her  Inhabitantr,  their 
Protei^ion  from  Dangers  and  Enemies,  their  univerfal  Wclll'are, 
and  Enjoyment  of  all  the  Good  they  need.  -  We  Ihould  earneiUy 
pray  for  the  Peace  of  Jcrifilefny  and  that  therein  we  may  ha\  e 
Peace.  Peace  is  the  Gift  of  God,  and  f<  r  it  he  will  be  enquired 
of.  Such  as  can  do  nothing  clfe  for  the  Peace  of  ''prufclcrr:,  cart 
pray  for  it,  which  is  foniething  more  than  lliewing  their  good- 
will, for  it's  the  appointed  way  of  tibraining  Mercy  :  1  he  Peace 
and  Wellfare  of  the  Gofpei  Church  in  our  Land,  is  to  be  ear- 
nelHy  defired  and  prayM  for  by  every  one  of  us.    - 

Now  l\\t  Miififur  cS  praying  ior  JfrifJem,  is  prcfcrib'd  thus, 
Tt'occ  he  ivithin  thy  IVallsy  i.  e.  to  all  the  Inhabitants  within  thy 
Walls,  high  and  low,  rich  and  poor,  bond  and  free :  Peace  be  in 
all  thy  Dwellings,  Peace  be  in  all  thy  Fortifications  and  Armies, 
let  them  never  be  attack'd,  or  if  they  arc,  let  them  never  be 
taken  ;   fo  Mufculusy  Pagtiine,  Hieron. 

j^ND  Profperity  'vAthin  thy  Palaces,  i.  e.  let  abundance  of 
Peace  and  Felicity  be  in  the  Houfes,  Courts  and  Towers  of  the 
Great,  both  of  a  civil  and  facred  Charadcr  :  He  makes  particular 
jnention  of  thefe,  not  for  the  Sake  of  Oflentation,  but  becaufe 
their  Safety  eminently  extended  to  inferiors,  as  many  learned 
Interpreters  juftly  obierve.  *  In  a  Word  we  arc  direded  to  pray 
for  ail  Good  to  the  Inhabit atils  in  general,  and  for  the  Pnnccs 
and  Rulers  in  particular,  who  manage  the  }l,hn  of  the  Church  and 
State,  and  condudl  the  Affairs  of  the  Publick,  both  religious 
and  civil. 

Now  we  are  encouraged  to  pray  in  the  Manner  aforcfaid,  for 
the  Peace  cf  Jernlalem,  by  a  promife  of  Profperity,  they  Jhall 
Pro/per  that  lo-ve  thee  :  Thofc  that  fmcercly  love,  and  heartily  pray 
and  rtrive  for  the  Peace  and  Weal  of  Jerufnletn,  fliall  pro/per  ; 
th;u  God  whom  they  hereby  glorify;  will  blcfs  them,  and  make 
at  leail  their  Souls  profpcr ;  however  Men  may  ccnfure  them, 
G^d  will  approve  of  their  condu(^,  and  favour  them  with  his 
gracious  Presence;  to  this  cifetl  Arias  Matit anus,  2cci^  Gegerus  in- 
terpret   the  Words. 

TJiis  Encnur^v,,ement  is  cxaftly  agreeable  to  that  which  the 
Prince  of  Peace  vouch fafes.  Mat.  v.  9.  Bleffcd  are  the  Pcace- 
rmktrsy  for  thn  Joall  he  called  the  Children  of  God.  The  World 
Lltfleth  the  boiilcrous  and    unquiet,  who   blow   up  the   Coals  of 

H'ar, 

♦  Grncrnr,  Symnchni?,  Chcmnltius,  Munflcr,  Pagnlnc,  Vatabulus, 
l,\\i\it  Pilcaioi,   Hcujy,  Pool  /;;  Loium. 


The  Words  of  the  Text  explain* d.  g 

ff^ar^  ScMticn  and  Divijion^  but  they  arc  blefTcd  inderd,  in  the 
Judgment  of  our  Saficur,  and  by  his  Royal  Authority,  who  (liidy 
to  be  quiet,  fcekii'.g  Peace  and  puriuing  it,  and  are  fo  far  from 
fowing  the  Seeds  of  Difcoid,  or  blowing  the  Coals  of  Contention, 
that  it  is  thci;-  great  Study,  their  earnelt  Dcfire,  and  unwearied 
Labour,  to  make  Peace  between  God  and  Man,  between  Man 
and  himfelf,  and  between  Man  and  his  Neighbour,  doing  this  in 
obedience  to  God,  and  from  a  principle  of  love  to  him  and  his 
Kingdom  ;  for  thofc  that  do  fo  Ihall  approve  themfelvcs  to  God  as 
his  Children,  who  is  the  God  of  Peace,  and  fh all  hereby  evidence 
the  fame  to  themfelves  and  others,  they  Jhall  he  called  the  Chil- 
dren of  God.  To  be  a  Pence-maker ,  is  to  have  a  peaceable  Dif- 
pofition  and  Pradcice  ;  as  to  make  a  lye,  is  to  be  adidted  to  lying ; 
Jo  to  make  Peace,  is  to  have  a  llrong  and  hearty  Aifeclion  to  Peace ; 
to  love,  dcfite,  and  delight  in  Peace,  to  be  in  it  as  our  Element, 
and  to  iiudy  to  be  quiet  ;  to  endeavour  to  prei'erve  the  Peace  where 
it  is,  that  it  be  not  broken,  and  to  recover  it  where  it  is  broken, 
both  by  making  and  hearkning  to  propofals  of  Peace ;  where 
there  are  debates  and  divifions  among  Brethren  and  Neighbours, 
doing  all  we  can,  confident  with  Truth  and  Holinefs,  to  accom- 
modate them  and  repair  Breaches :  Such  Perlons  are  bleffcd  of 
God  however  they  may  be  ccnfured  by  Men,  fray  for  the  Peace 
ff/"  Jerufalem,  they /hall  pro/per  thrt  lo-'ve  thee.  Hsre  obfervc  that 
a  peocealU  temper  and  Behainour  is  an  Evidence  of  fincere  love  to 
Jertfalsm,  or  to  the  Church  of  GOD.  But, 

2(1.  We  have  th,e  Pf'jlmfi\  religious  Rcfolution,  with  the 
Grounds  thereof,  for  my  Brethren  and  Companions  fakcy  I  hjoHI  no^oj 
fay  Peace  be  ^within  thee,  i.  e.  whatever  others  fpeak  or  do,  I  am 
determined  to  fliew  myfelf  the  real  Friend  oi  ycrufalfm,  by  pray- 
ing and  ftriving  for  her  Peace  and  Wellfare,  1  'will  no^M  fay 
Peace  henfjifhin  thee  ',  I  will  pray  for  thy  Peace,  I  will  confult  thy 
Peace,  I  will  plead  for  thy  Peace.  *  I  will  fcek  thy  Good,  I  will 
do  all  within  the  com.pafs  of  my  Power  to  promote  thy  Wellfare, 
I  will  fecond  my  Prayers  by  earneft  and  incelTant  endeavours : 
Here  obferve,  my  Brethren,  that  the  Peace  and  Wellfare  of  "je- 
rufnlem,  have  a  near  and  dear  Relation  to  each  other,  a  clofe  and 
infeparable  Connexion  ;  fo  that  he  who  truly  and  confidently  feeks 
one,  mud  alio  feek  the  other,  and  he  that  oppofes  the  one  does 
virtually  and  confequentially  (tho'  in  a  mifguided  Zeal  not  de- 
fignedly)  oppofe  the  other :  They  are  beautiful  and  infeparable 
Companions,  /  ivill  fay  Peace  he  'within  thee,  I  v/ill  {eek  thy 
Good ;  Truth,  Peace,  Holinefs,  and  VAons  increase  fhould  be 
fought  in  Harmony,  in  their  mutual  Dependance  and  Conedlion : 
It  may  here  farther  be  obfervcd,  that  wilbing  Peace  was  a  com- 
mon Salutation  among  the  Hcbrtivs,  importing  all  good  an4 
profperity. 

Hut,  Sirs,  it  is  a  dreadful  Thing  to  feparate  what  God  has 

joined 

*  So  the  Tignrine  and  ArabicI;  Vcrfions,  and  that  of  Caftalio,  vid, 
Pol.  Synop.  in  Loc. 


6  TXf  Method  of  Difcourfe, 

joined,  and  to  fet  up  one  pnrt  of  Religion  in  Oppofition  to  the 
ctlicr,  or  oppofe  :lie  Means  to  the  Knd.  And  ib  it  not  a  lament- 
able Conrradidion  to  pretend  to  pray  for  the  Fence  of  Jerufaiem, 
and  in  the  mean  'J  inic  to  labour  with  all  our  might  by  unreaibnable 
ccmplainls,  by  indecent  tumultuous  'J  hreats  and  Retleetions,  to 
liinder  the  Aiilwer  of  our  own  Prayers  ?  Would  it  not  be  more 
lelf-confiltent  not  to  pretend  to  pray  at  all  for  the  Peace  or  Profpe- 
rity  of  Jifu/nltm,  and  fo  lirike  that  Cow;/mW alto^c:her  out  of 
our  Bihiesy  leaft  it  (hould  crofs  our  peevifli,  tho'  well  meant, 
liumours  and   murmurs  ? 

Now  the  Grounds  of  the  cforcfaid  Refdution  of  the  Pjahtifi 
are  thefe  two,  i;>;.  ift  The  real  Regard  ht  had  to  all  his  felio-vu 
Qtizenry  to  ail  the  Jfraelitcs^  whom,  tho'  his  Subje6ls  and  In- 
feriors, he  owns  as  his  Brethren  and  Companions  in  the  principal 
Privileges  enjo)  ed  at  Jerujalcw,  for  my  Brethren  and  Compatiins 
fake,  1  nxill  noHM  f^y  Peace  be  ^usithin  thee,  /.  e.  its  the  Ben EF  IT, 
the  Communion,  and  Edification  of  the  Saints  pf  (jOD, 
whom  J  Love  and  Elleein  as  my  Brethren  ;  and  who  have  frc- 
<]uently  been  endcar'd  to  me,  as  Companions  in  Religious  Wor- 
iliip;  that  is  my  chief  motive,  in  feeking  xht  Pence  g^  Jeru- 
fulem,  and  no  Interest  or  Credit  of  my  own,  nothing  that 
concerns  me  perfonally.  And  2d.  Another  Ground  of  his  pious 
Re/'o/utton,  was  tlie  Regard  he  had  to  the  publick  Ordinances  of 
the  divine  M  oifliip,  which  are  celebrated  with  greateil  Beauty 
vl.en  the  Sons  and  Daughters  of  Z/'>«  maintain  the  Unity  of  the 
Spirit  in  the  Bo7,d  of  Piace,  and  dwell  in  Harmony.  Becaufc  of  the 
tloufe    of  the  Lord  our  God,    I  <vciU  feck  thy  Good. 

1  intend  not  t(?>  fpeak  diftinctly  upon  all  that  is  contained  in 
thefe  Veries,  which  I  have  chofe  for  the  Subjed  of  our  prefent 
^'Jeditations  j  I  would  therefore  only  obferve  this  Propofition 
fiom  them  all,  liz. 

That  it  is  a  very  important  Duty,  enjoined  upon  all  by  di- 
vine Authority,  to  pray  for  the  Peace  and  Proiperity  of  yeru- 
falcm.  Pray  for  the  Peace  of  Jerufaiem,  Peace  he  ^within  th^t 
kValh,  and  Profprrity  nvithin  thy  Palaces  ;  for  my  Brethren  and- 
Companions  Sake  I  'VJill noiu  fay  Peace  be  nxilhin  thee. 

In   difcourfmg  upon  which,  let  us  enquire, 

I.  VV^hat   is  to  be  underltood    by   Jtrufuiem. 

II.  What  by  the  Peace  of  it. 

JIJ.   What  by  praying   for   the   Peace  of    Jerufaiem » 
IV.  How  we  fliould  pray  for  the  Peace  and  Profperity   there- 
of, and  why. 

Now  by  Jerusalem  we  are  to  underftand  the  vifble  Church. 
This  Title  is  gi\  en  to  it  in  fevcral  Paliages  of  the  Old  Teilair.ent, 
fome  of  whicii  have  been  already  mentioned  in  the  Introdudiou 
to  this  Difcourfe  :  And  in  the  Nciu-Tefamcnt  it  is  called  the  Je- 
rufaiem thai  is  fom  uLo'JC,   'V.hiih  is  fro:  and  the    Mother  of  us  all, 

Ihis 


TPljy  the  Church  is  caVCd  Jerufalcm.  7 

This  Jcruf:  Itrn  may  be  faid  to  be  from  above,  becaufe  the  Clu  r- 
tf/of  Pri^^il  gcs  whereby  Ihc  i  enrich\i,  and  La-u;s  whereby  fhe 
(ho  »iJ  be  ^^0-^17 nV  arc  tVom  above,  from  Heaven.  This  Gofpel 
Church  is  free  from  the  Tcke  of  the  Ceremonial  Lanv^  and  mi;ch 
niGie  fruni  the  Bondage  of  human  Inn^ention:^  in  Dodrine,  VVor- 
fhip  or  L'iiciplme,  impos'd  as  Terms  of  Comm.mion.  She  is 
inltrumentally  tiie  Mother  of  iklievers,  in  refpeil  of  Converfion, 
Growth  and  Nourillimcnr,  by  the  Word  faithfully  preach'd; 
the  Sacraments  duly  difpens'd,  a!id  Difciplir.e  prudently  and 
faithfully  adminiller'd,  thro'  the  blciTing  of  Gtd  upon  them. 
The  vihble  Church  is  alio  called  the  heuvenly  Jtrujalem^  (Hcb. 
xii.  22)  But  yc  are  coTrtc  unto  tnount  Zion,  and  to  the  City  of  the 
ii'ving  GoJy  the  hea'venly  Jarufalem  ;  now  it  is  fo  term'd,  bc- 
caufe  its  original^  nature  and  dtftgn  are  all  heavenly. 

The  vifible  Church  is  crJPd  Jerufalefn,  becauie  of  the  Opder, 
Union,  and  Strength  of  that  City,  and  becaufe  of  the  Teviple  of 
God  therein,  to  which  as  a  Centre  of  Unity,  the  far  diflane 
and  dilpers'd  Tribes  of  Ijrael  reforted  to  Worfhip  God.  And  are 
rot  Ordi-r  and  Union  neceflary  to  the  Well-Being  of  the  vi- 
fble  Kingdom  of  Christ?  Yes  furely.  And  hence  is  that  di- 
vine Irjundtion,  (i  Cor.  xiv.  40)  Let  all  Things  he  done  decently 
tin  din  order.  And  hence  the  Apoftles  Joy  and  Gladnefs,  in  ob- 
ferving  the  Order  of  the  Church  at  Cc/o/},  (Colof.  ii.  5,)  Joying 
end  he  holding  your  Order,  and  the  Steadfafmefs  of  your  Fuith  in 
Christ,  /.  e.  your  good  Conllitution  and  regular  Behaviouf 
agreeable  to  the  Difcipline  appointed  by  Jtfus  Chrif,  which  has 
direil  tendency  to,  and  happy  Influence  upon  your  Perfeverance 
in  Truth  and  Holinefs. 

The  Original  Word  fof  Order  (Tax in,)  i.  c.  good  Order 
(Eutaxian)  faith  Me?iochius,  fignifies  that  all  Things  were  done 
among  them  Right  and  in  Order  agreeable  to  Church  Dif- 
iipUne  well  concerted  ;  Moreover  that  the  Manner  and  Behaviour 
of  every  one  were  regular  and  orderly,  (1.  Thtf.  iii.  6.)  no^jo  ive 
Command  you  Brethren,  in  the  Name  of  our  Lord  Jesus  Christ, 
that  ye  nxithdranv  your  fehjcs,  from  enjcry  Brother  that  nvalks  Dif 
Elderly,  and  not  after  the  Tradition  ye  received  of  Us  ;    *  agreeable 

to 

*  Obferve  uirh  what  folemn  Epha/ts,  all  that  fear  CCD  in  general 
and  the  AjV;///^r/  of  CHRIST  in  paiticuiar.  are  crjoyn'd  ro  check, 
and  endeafour  ro  b'rrn«»  to  a  jull  Scnfe  of  their  Siri>,  thofe  that  waik 
iiijorderly,  by  withrirawinj?  from,  and  Ihnnnint^  tlicir  lellowlhip  (if 
gentler  Methods  avail    noc)  (o  Eraftnus  and  Piicator. 

This  was  a  UfR-r  !■  ind  of  Excommiiriication,*  like  that  i  Cor.  y.  11, 
fay  Aigufiine    Chrifofiow,  yiqulnas,  Cajttj?i. 

But  who  are  tliolc  fhe  Apullle  w*u'd  have  treated  in  this  Manner, 
why  fiTch  as  walk  d'jorderiy,  c  >ntra:y  to  tiic  Orrfcr,  l:ftjiu,'ono\  Doc- 
tr'.ne  delivered  ro  them ;  they  aie  fuch  as  the  lameApoitie  lpe»Ks  06 
in  his  hiliEpiiU-  ro  th^Thifaiovians,  v.  Chn.  and  I4.  ver.  N*w  mt 
txhort  ;ou  Brethren,  warn  theyn  that  are  UI^RULT;  this  is  thi  laoie 
Uoidio  tacO;j^iuai4  iciigui^S  luch  ii  duiUib  liic  ^u.^Lciv.  Peace,  Jt 

arc 


8  The  Order  of  the  ^[fibk  Church. 

to  which,  is  the  folemn  Exhortation  of  the  lame  Apolllc,  in  his  firfl 
Epiitle  to  the  Thc-JftlonianSy  /^h  Chap,  and  ly/ Verfe;  Fattbermore 
%vc  Bcfeech  you  Bretl.reny  and  Exhort  you  by  the  LcrJ  JE^'JS^ 
that  as  ye  hwve  rccci'v^d  of  us  hoiu  ye  ought  to  nxjalk,  auJ  to  tl.cfe 
GOD,  fo  ye  rwo'ud  abound  rnore  and  more. 

Moreover  it  fi^^nifies,  their  Conient  to,  and  Concord  in  the 
Foundation  Dodrinei,  and  Duties  of  Religion  ;  for  it  alludes  to 
a  Hand  or  Company  of  Soldiers,  well  inilruded  in  the  Art  q( 
War,  and  in  good  Order,  gathered  together  into  a  clofe  compact 
Body  ;  agreeable  to  that  beautiful  and  n;emorablc  Exprefilon  in 
our  Context,  of  Jerusalem's  being  a  City  cou.pa.'hd  tcgtthcr. 
As  mauy  as  'walk  according  to  this  Rulcy  fcace  be  on  thun  and 
Mercy,  and  on  the  Ifrad  of  GOD,  (Gala.  vi.  16  J  The  Word 
Rule  Canoon,  fignines  a  Way  made  according  to  Kule,  evidently 
right,  and  Uridly  exact,  fays  BiXa,  and  the  original  Word 
ScichciKy  fignifies  to  go  on  in  a  certain  Order,  and  not  to  tranf- 
grefs  the  right  Line  prefcrib'd  by  Divine  authority  ;  fays  the  fame 
learned  Author  :  The  Word  Be  is  not  in  the  Original,  which 
rus  thus,  Peace  upon  them,  and  Mercy  ;  thefe  Blcifir.gs  are  repre- 
fented  as  prefcnr,  bccaufe  certainly  future,  according  to  the  Ui'age 
of  the  Koly  Scripture,  which  lometimes  reprefents  'ihings  that 
\Vill  furely  come  to  pafs,  either  as  prcfeut  or  pall  already  ;  thus 
bccaufe  Christ  will  certainly  come  to  judge  the  World,  he  it 
therefore  reprefcnted  as  upon  his  way,  (Rev.  i.  7.)  Behold  he 
co7ncth'with  the  Clouds.  And  becaufe  Christ  was  certainly  to  be 
(lain  in  the  fulnefs  of  Time  for  the  Sins  of  Men,  he  is  therefore 
fpoke  of  as  the  Lavihjlain  pom  the  Foundation  of  the  World,  to 
fjgnify  that  he  Ihould  be  as  certainly  (lain  in  the  appointed  Time, 
as  if  he  were  already  llain  ;  as  many  as  walk  according  to  this 
Kule,  Peace  fliall  furely  be  upon  them  and  all  God's  fpiritual 
Ifracl,  whether  Jews  or  Gentiles.  Peace,  /,  e.  all  Good  and 
Happinefs,  thus  Grace  and  Peace  arejoin'd,  (i  Cor.  i.  3.)  Grace 
itnioyoii,  and  Peace  fro/n  God  our  Father y  and  from  the    Zor./Jefui 

Chrill. 

^xtunquht,  idle,  and  cur'cus  iijcjulrers  into  others  Affairs;  who  do  not 
jiccp  their  own  Pbce  and  Order,  doin^  the  proper  Durlcs  thcrcot ;  hut 
disturb  others  in  their  Spheres,  it  is  a  Metaphor  taken  from  the  Soldier f 
thut  leave  their  Ranks,  and  Iholc  about  the  Country  in  a  contus'd  irre- 
gular Manner}  io  E(ilus,  Symjchus,  Hatnond. 

in  particular  Men  may  be  faid  to  be  D.fordcrly,  thcic  Ways. 

1/?-  viz.  In  N^f«r^/ rcfpcs^ts,  when  they  obfei  ve  not  tlic  Direfllonf 
€>i  Keajon,  m  the  pertorniance  ot  the  Duties  of  Natural  Relation. 

zd.  \vl  Civil  refpcds,  either  when  tlu-y  live  \\ichout  a  calling,  or 
flCf^lcd  the  proper  Bulinefs  of  it,   and  intrude  inro  other  People's. 

7,d.  In  Spiritual  relpcdts,  when  they  Ncgltd  or  Tranf^rcfs  th« 
Rules  and  Older  of  their  walking  in  a  Chuich  State  (which  are  of 
a  Divine  prefciption)  cither  with  reijK'vt  to  their  PafiorSy  or  07ie  another. 

The  Original  Woid  faith  £ni/7/J»^,  alio  intends  thofc,  that  arc  "n» 
tracktable  and  objlinate,  who  retufe  to  obey  the  Oraer  ot  CHRIST'! 
Church,   and   Io  diiturb  the  publick  Peace. 

Now  all  Inch  are  to  be  taithtuily  wjrn'd  and  adwonifh^d,  of  thci^ 
iin  and  Dflngfr,  and  diic9UuunaiKcd  in  ciicii  fumulfuous  Pi'Qitedings, 


Ihe  Order  of  the  vifihle  Clmrch.  9 

Chriil.  The  {amc  form  of  SaluLition  is  repeated  elfcwhcrcv 
(2  Cor.  i.  2.  Ephef.  i.  2.  Rom.  i.  2*.)  In  2  Tim.  \  2.  Grace 
Mercy  ard  /'r/7rr  arc  joined,  1  would  add  only  one  Scripture  more 
to  illuflrate  this  Point,  which  is  {yiot,  x.  13.]  And  if  the  lioufc  he 
^ivorthy  let  ycur  Peace  come  upon  it,  i.  e.  that  fafcty  and  felicity 
you  wi(h  for  in  your  Salutation  ;  for  the  Greeks  in  Imitation  of 
the  Hehe~Lis,  defigned  to  exprefs  by  the  Word  Peace,  all  that 
was  good  and  delirable,  as  Groiiusy  Pijcutor,  and  Cafialio  juftly 
^Dbferve. 

To  wliat  has  been  faid,  I  may  add  thefe  Scriptures  following, 
(l  Cor  xvi.  1.)  us  I  ha've  gii^c77  Order  to  the  C!:urchts  of  Qz\?iK\Z^, 
(Tit.  i.  5  )  Por  this  Caufe  left  I  thee  in  Crete,  that  thou  jhouldfl 
jet  in  order  the  Things  that  are  <v:anting.  (l  Cor.  \'\  34.)  JnM 
the  refi  I  Wiill  ft  in  Order  tvhcn  I  come.  (l  Cor.  xv.  2;.)  But 
e^very  Man  in  his  oi^n  Order.  A  cloud  of  learned  W'itnefTes  ex- 
plain the  Word  Order  for  Subllance  as  I  have  done.  * 

JOl'ING  and  beholding  y^ur  Order,  and  the  Steadfafncfs  cf 
your  Fc.ith  in  Chrif.  The  original  Word,  (Steroma)  has  great 
Emphafis  in  it,  it  imports  firmneis,  folidity,  cncreafe  of  Strength^ 
and  Confirmation.  There  is  a  beautiful  hebraifm  in  the  original 
(Steroma  tcs  pijieos^  pro  ten  fterian  piftin)  a  liable,  immoveable 
.and  firm  Faith,  f  Faith  when  of  the  right  Kind,  in  the  obfer- 
vancc  of  that  ccclefiaftical  Order  which  Jehovah  has  inftituted,  is 
iirm  as  the  Firmament  itfelf,  and  ftable  as  the  Heavens  :  There 
feems  to  be  an  Allufion  in  the  Word  to  the  heavenly  Bodies, 
which  keep  their  conAant  Stations,  and  obferve  their  regular 
■Courfes  thro'  imeafurable  Trails  o(  Ether,  for  a  long  SuccefTion 
of  Ages  inviolably,  without  the  leaft  fwerving  or  fufpenf.on  of 
Motion,  except  in  fome  extraordinary  Inftanccs,  when  Omnipo- 
tence interpcs'd,  then  indeed  the  great  Lights  of  Heaven  forgot 
to  run  their  wonted  Courfes ! 

AtvIaz,  iNG  was  the  believing  boldnefs  of  J  of ju  a,  in  his  Prayer 
upon  this  Occafion  !  Who  in  the  Sight  of  Ifrael,  with  an  air  of 
Majefty,  Authority  and  Empire,  areilcd  the  Eye  of  Heaven  in 
his  Race,  and  held  ttje  falling  Day  :  And  in  like  Manner  en- 
join'd  tlie  lefler  Luminary  to  ilop  its  fwift  career,  and  by  a  febler 
Light  aflift  his  Vi6lory  and  Triumph!  Sun  fand  thcu  fill  upon 
Gibeon,  and  thou  Moon  in  the  Valcy  o/"  Ajalon.  Giheon  was  the 
Place  of  Adion,  the  Seat  of  War,  the  Scene  of  Battle,  and  the 
Valey   of  Jjalon  was   near  to  it. 

And  as  amazing  was  the  Succefs  of  this  eminent  Inllance,  of 
iiducial  Recumbence  upon  the  Divine  Power  and  Promife,  for 
the  Sun  flood  flill,   and   the  Moon   flay'd,   until  he  had   aveng'd 

C  himlelf 

•  Gritias,  Sim^chus,  Memcbius,  Beza,  Hamond,  Davenant,  Gomaruf, 
^rajmus,    and  orhers. 

"j"  PafoTy  Eftius,  Mcnochlus,  Gomarjs,  Davenant,  G^-otius,  Erafm^ft 
agreeable  to  vihich  faith  Pod  in  his  6;';;o/>.  are  rhe  ligur.'}:e  and  /*J/- 
fii/ig  vcrlions,  and  thofc  alfo  of  Pijcifor  aiid  D^za, 


10  ^be  Union  of  the  vi/ibk    Church, 

himfclf  upon  their  Enemies.  (Jof,  lo.J  O  the  Stapenduous  pre^ 
vailencc  oi  heliei,ing  Prayer*!  that  thus  in  a  Moment  can  controul, 
the  ellablilh'd  Laws  of  Nature!  and  Hop  the  Motions  of  ihe 
heavenly  Bodies !  This  may  bring  to  our  wcllcome  Remembrance, 
that  famous  Scripture,  (Ifa.  xlv.  ii«)  Ccmimitig  the  li'ork  cf 
my  Hands  commend  ye  me.  Herein  the  Alniighty,  by  a  Conde- 
fcention  truly  allonilhing  and  inexprciTible,  puts  equal  Honour 
upon,  and  gi\es  equal  encouragement  to  believing  Pjayer  !  Prry 
Jor    the  Peace  of  Jerufaiem,  they  jhull  Picjper  that  lo<jc  thee. 

Rut  jERUSALtM  had  not  only  excellent  Order,  but  likc- 
^'\{t  a  firm  Union  among  its  Inhabitants,  both  which  ftand  and 
fall  together.  And  thus  the  vifibie  Church  is  under  Regulaaoui 
of  a  divine  On'^WiA^  Jor  God  is  a  God  of  Order,  he  is  not  toe  Au- 
thor cf  CoifujlaUy  but  if  P,.ace,  in  all  the  Churches  of  the  Saints, 
(l  Cor.  xir.  33.)  The  Word  Covfufion,  [acata/i.ijias]  fignifies 
dificntion,  tumult,  turbulent,  fadion,  vexing,  diflurbance,  or  a 
confus'd  ilaie,  wherein  Order  is  unhing'd  and  overthrown.  But 
God  is  not  the  Author  of  Confufeon,  but  of  Peace,  and  therefore 
of  Order,  which  is  the  Contrary  of  Confufwn,  and  the  caufe  and 
antecedent  of  Peace  ;  to  this  purpofe  fptak  many  learned  Wrir 
ters,  *  God  hirnfelf  is  Order  and  Harmony,  both  in  his  Nature 
and  in  his  Laws,  which  are  but  a  Rcprcfentation  of  his  Nature, 
ib  far  as  it  is  imitable  by  intelligent  Beings.  Now  vital  and 
pradical  Religion  is  but  a  Conformity  to  both,  the  ^-opy  and 
Original  or  Piototype,  and  therefore  it  is  oi  Necellity  in  its 
iNature  and  Genius,  the  very  levene  or  contrary  to  dijiord,  con- 
fujion  and  di'viji^}!. 

And  as  the  Church  is  uuitcd  to  Christ  as  i-^s  Head  by 
Faith,  fo  by  Love  ro  each  other,  like  the  natural  Piody,  to  which 
it  is  compared  in  Sjripture,  which  is  not  only  united  to  the 
Head,  but  each  Member  theieof  to  tiie  other  j  which  Union  is 
the  Foundation  of  their  Sympathy  with,  and  C  are  for  each  o- 
thcr,  as  well  as  of  their  mutual  Nourillimer.t,  Growth,  Strength, 
Comfort  and  Beauty,  every  of  which  is  injured,  if  not  quite 
deliroy'd,  by  a  Bieach  of  Union.  Juft  fo  it  is  with  the  vifible 
Church  or  Kingdom  of  Chriil.  But  on  the  Contrary,  a  firm 
Union  makes  it  comfortable  to  itfclf,  profitable  to  its  Friends, 
and  terrible  to  its  Enemies,  as  a-n  Arrry  ^ith  Banners  ;  fo  that 
we  may  fay  of  it  as  BJam,  under  a  divine  Lmpulfe,  faid  of 
Jfracl,  when  he  faw  the  feveral  Tribes,  who  were  united  in  or.c 
great  Body,  regularly  encamped  under  their  refpcaive  Standards, 
with  their  Colours  flying,  huzv  ^  0  d/y  are  thy  7i/;/j  O  Jacob,  anJ 
fly  Tabernachs  O  Ifrael  ?  (Num.  xxiv,  5.]  In  this  glorious  fi- 
tua-ion  the  vifiblc  Church  ftrikes  a  dread,  a  panick,  into  the 
Hearts  of  all  her  Foes,  like  an  Army  niith  Bunturs,  like  regular 
veteran  'I'roops,  kept  under   good   DifcipUnc,  niarihal'd  in  good 

Order, 

*  Arius  Movtamr    the  vnl«>ar  Lat'n,    TremeUut  ex  f)'r,  and   Bi^as, 
veiiions,  Ctjcian,  Pijcator,  Lrajms,  P.'Jor,  y^tM^as^  Sp/idchus, 


^he  Union  of  the  vi/jhle  Church.,  it 

Order,  ar.d  drawn  up  in  Bnttr.lia,  with  their  proper  mih'tary 
Ilnfigns,  Arms  and  Ohicers,  ready  to  repel  with  \'a]our,  Condud, 
and  Succefs  any  Afl'ailants. 

Pray  obierve,  my  Brethren,  that  the  great  God  pofitively 
Commands  us  to  keep  the  Vuily  cf  the  Spirit  in  the  Btnd  of  Peace, 
(Ephef.  iv,  3  )  Every  Word  of  this  blefled  Precept  is  big  with 
En-phajis,  {Spudazot.'tts  ttreitty  ten  rvoteta  tou  pneumatoSy  en  to  fun- 
dcjvw  tes  tinnes)  l^.e  Word  tranllatcd  kecpy  ( fpudaTLcntes)  fig- 
rifies  our  carneft  erdcavour  to  prefervc  a  Thing  with  greac 
iludy,  folicitudc  and  labour.  This  Precept  is  truly  Evangelical  ; 
the  i.aw  requires  abfolute  Ferfedlion  upon  pain  of  Deaih,  but 
Christ  urges  our  intenfe  and  diligent  Endeavour  after  O- 
bedicRce. 

But  what  is  it  that  we  ihould  keep  with  Co  great  Care  and 
Pains?  Why  the  Unity  of  the  Sfifit^  [ten  cnotcta  tou  pntvmntos) 
the  Onenefs  of  the  Spirit  ;  it  is  that  Onencfs  which  he  had  fpoken 
of  in  the  fecond  and  third  Chapters  of  this  Book,  i;iz.  of  the 
Body  of  Chrifty  coniposM  of  different  forts  of  People,  united  to 
one  Head,  Lh  if  'ffus,  at  Icaft  in  Appearance  and  ProfefFion. 

The  Apoille  calls  the  Unity  of  the  I'ifble  Churchy  the  Unify 
of  the  Spirit,  not  only  bccaiife  there  is  ^  real  fpiritual  and  faring 
Union,  between  feme  of  tiiQ  vifible  Church  to  Christ  form'd 
by  the  Holy  Spirit,  from  which  the  reft  are  (SynecdochicalJy) 
denominated  ;  but  alio  becaufe  the  external  Union  of  the  whole 
Church,  is  not  jjodiiy,  but  Spiritual,  namely  of  Minds  agreeing 
among  themiches. 

Moreover  as  the  'vifhh  Church  is  not  the  natural  Body  of 
Christ,  and  yet  has  a  religious  Relation  to  him,  it  may  therefor© 
be  calPd  his  fpiritual  or  myftical  Body  vifible,  or  in  Profeifioii 
at  lea  ft  ;  therefore  the  Union  muft  be  fpiritual  alfo,  of  the  fame 
Kind  with   the  Body  to  which  it   belongs. 

Bh SIDES  God,  who  is  a  Spirit,  is  the  Author  q{  this  external 
Union  of  profeinng  Chriftians  into  Church  Fellowfliip,  or  of 
their  beii^g  outwardly  in  Covenant  with  him,  which  has  a  fpi- 
ritual and  r.chle  iendcnry  to  engage  them  to  be  the  Lords  j  to 
afFecl  their  Spirits  and  turn  them  from  Sin  to  God  ;  in  which  re- 
ipecl  this  external  religious  Relation  to  the  Father  of  Spirits,  mar 
be  truly  called  the  Unity  of  the  Spirit  :  So  that  here  a  two-fold 
Unity  of  the  Spirit  is  enjoyn'd,  T'iz.  interne,/,  of  the  Mind,  ia 
Sentiment  and  of  the  Will  in  AfFedion  ;  and  externa/  in  a  joint 
partaking  of  outward,   but   fpiritual.  Ordinances  of  Worihip. 

The  Word  Bond  (fundtfnos)  fignifies,  that  which  conneds  one 
Thing  with  another,  or  that  which  joins  one  Thing  to  another. 

Now  the  Bond  here  enjoined  is  Peace.  ( eirene  para  to  eis  en 
eiren,  a  coneciendo  in  unufn,  fays  Pa  for)  The  etymology  of  the 
"Word  Peace  fignifies  to  connect  or  join  different  Things  into  one  ; 
and  this  truly  is  the  tendency  of  Peace  ;  it  removes  Prejudices, 
^ffwages  Relcntments,    conciliates   and  unites   Mens   Minds,  and 

C  2  thus 


1 2  I'be  Union  cf  the  'Vijible  Church. 

thus   it   preferves    the    Unity  of  the    Church  of  God,  which  5€i' 
broken  by  angry  Contentions  and  Debates. 

PEACE  cannot  be  kept  without  mutual  forbearance  in  lefler' 
Things  which  Mankind  are  apt  to  entertain  very  different  Sen- 
timents of :  But  forbearance  has  no  Place  among  the  fcrce  and 
furious,  but  only  among  the  humble  and  /}irtk,  Urity  cannot  be 
prcfcrved  wlicre  PriJc  and  En'vy  reign  which  arc  its  irreconcila- 
ble Enemies  f 

Now  if  the  Command  of  God  obliges  us  to  prevent  as  much  as 
in  us  lyes,  in  the  Ufe  of  all  lawful  JMcins,  a  Breach  of  the  exter- 
nal Union  of  the  Church  of  God,  then  l'>y  a  necciiary  Confe- 
quence,  the  fame  Command  of  God,  obliges  us  to  ufe  all  lawful 
Means  to  recover  this  Union,  wheti  it  is  broke :  'IhciQ  tv/o- 
Ihings  have  an  infcparable  Connection,  he  there  Core  that  denies 
one,  denies  both  confcqucntially,  and  fo  oppofes  the  commanding 
Authority  of  Almighty  GOD. 

The  Apoftle  urges  the  aforefaid  Un'Itv,  enjoln'd  ifi  the  Verfes' 
immediately  follow ing,  by  thefe  Arguments,  ^-jIz.. 

That  there  is  but  okc  Body  myilical,  the  vifible  Church,  th©- 
Type  whereof  was  the  '^■fcwljh  Tabernacle,  and  in  the  room  there- 
of afterwards  one  Temple.  We  are  one.  Boil)\  fays  Tirtullj.i::^  from 
a  confciGncicus  Regard  to  the  Unity  of  Religion  and  Diicipliney 
and  Hope  of  the  Covenant,  *  Seeing  the  Church  is  but  one  j.ody, 
fcecaufe  of  it's  external,  vifible  and"  liated  ConjundlJon,  in  religious 
Oliices,  it  is  therefore  the  Duty  of  tliofe  who  are  Members  of  it, 
to  endea\  our  to  preferve  it's  Unify  ;  to  this  effefl  fpeak  Z<?;;r^j'^ 
BJiius,  Cafncro  and  Grotius. 

And  one  divine  Spirit,  which  governs  and  quickens  the  Churchy 
gild  unites  it  into  one  Body,  which  cannot  difagrce  with  itfelf, 
(i  Cor.  xii.  4.)  {o  Zanchy  and  Grotius:  Or  the  Word  5y);>/V,  as 
Bf^^a  thinks,  may  be  taken  for  the  human  Tl/Z-.v/,  thofe  that  join  in 
Church- fellowfhip,  agree  in  Mind,  and  Spirit  among  themfclvcs, 
as  if  they  were  but  one  Spirit,  which  cannot  dikigree  with  itfelf. 
What  is  more  monilrous  than  for  a.  Man  to  rife  up  againlt  iiimfelf^ 
33  Tiri7ius  and  Zanchy  obfervc. 

OiNE  Hope  of  ycur  Chilling,  we  expc6l  one  and  the  fame  eternal 
Salvation,  ihcOhjcSl  of  Hope-,  the  Apollle  by  a  Metonimy  calls 
Hope,  becaufe  of  their  Relation  to  each  other :  now  feeing  we  ail 
expedl  the  fame  eternal  Felicity,  why  fhould  we  difagree  and  di- 
vide ill  our  way  to  it  Y  I'he  Hope  to  which  we  are  called  can- 
not be  divided  ;   thus  Mcnochius,  Z^anclv;,  Symachus. 

One  Lord  of  tiie  Church  by  the  Father's  Appointment,  idz, 
]e&us  Christ,  who  is  the  Redeemer,  Saviour,  Head  and  Go- 
vernor of  the  Church  ;•  who  neither  will  nor  can  be  divided^ 
whom  ncvcrihelefs  fuch  Labour  (virtually)  to  divide  and  tear,  who 

promote 

t  Gror.    7.anchy,  Rcza,  Krafmns,  Ffpnaclms,  Mcnochius,  Vatabnlus. 
*  Corpus    funnis,  rie  confcicnria   rcligioois,  ct  di(ci];linc  uiiiucc,  pC 
5^1    Foederis.    TtJtuli.  in   apoio^ct. 


The  Union  of  the  vifJjJe  Church,  t^ 

promote  Schifms  Contentions  and  Confr.fions  in  the  vifibic  Churchj, 
lb  7^anih^y    ihotlus,   Vot-JJius^   Ernftnus,  Mettochiiis. 

One  Fuirhy  one  Rule  of  Faith,  contained  in  the  Scriptures, 
which  wc  all  follov/,  or  one  Doftrine  of  Salvation,  which  we  all 
believe,  which  was  always  one,  and  therefore  the  Faith  of  the 
whole  Church  viilble  ;  to  this  EfTedl,  ErafmuSf  Zanchyy  Grofius^ 
Mt'ttothiusy  '^Tir'iNus. 

One  Baptifm,  one  Mod*  of  profefiing  this  Faith,  tvs;.  by  Bap- 
tifm,  as  Atting  oblerves ;  as  all  have  the  fame  Faith,  fo  all  have 
the  fame  Symbol  of  Faith,  Bnptifm,  which  was  always  one,  evca 
before  Christ's  coming  in  the  Flcih,  it  was  the  fame  as  to  the 
Thing  lignified,  and  now  one  alfo  not  only  in  that  Refpect,  but 
likewife  as  to  the  external  Sign,  fo  Grotius  and  Zatuhy,  and  {- 
think  juftly. 

One  god  and  Father  of  all,  who  is  aho've  ally  in  refpe<5l  of 
abfolute  and  univerfal  Empire,  cffcntial  and  tranfcendent  Excellen- 
cy, and  thro'  all,  who  by  his  Providence  permeats,  upholds,  and 
rules  all,  and  more  efpecially  the  Members  of  his  vifible  Kingdom, 
and  in  you  all,  uniting  you  to  himfelf  at  Icaft  vifibly,  as  one  Fa- 
ther of  all  by  Jesus  Christ  ;  this  laft  Claufe  refpecls  God  the 
Father  perfcnally,  the  other  tv/o  Perfons  being  before -mentioned^, 
thus  ErapnuSy  Hieronimnsy  Grotius,   Fool,  and  Others. 

Obsex-ve  how  the  bleiicd  Apoitle  labours  this  important  and 
jnomentuous  Point,  ^oi'z.  the  extemrd  Union  of  the  C/^«rr/^  'vifihlci 
he  is  not  fatisfied  with  mentioning  the  exprefs  Command  of  God 
enjoining  all  to  labour  for  it,  by  the  higheft  Authority,  No  !  but 
knowing  the  llrong  natural  Aversion  of  Mankind  againfl  it,  he 
urges  our  Compliance,  by  a  beautiful  Train  of  pertinent  and  ner- 
vous Reafonings,  fumarily  reprefcnted,  with  amiable  Elegance, 
and  Energy  of  Addrefs,  to  gain  our  naturally  reludlant  Confent* 
to  our   Fionour,  our  Duty,  and  our  Interell! 

God  knows  there  is  great  Need  of  the  aforefaid  Frecept,  and 
all  the  poignant  Arguments  whereby  it  is  enforc'd,  and  of  our 
attending  thereto  with  all  our  Powers ;  for  the  Breaches  of  LhiioH' 
among  the  vifible  Members  of  Christ's  Body,  are  as  common  a*. 
they  are  difhonour^ble  and  fatal !  The  Ignorance,  the  Pride,  the 
Humour  and  Prejudice  of  Men's  Hearts,  difpofe  them  flrongly  to 
"lun  into  inumerable  Se6ls,  Parries,  and  Factions ;  -nd  that  under 
religious  Pretexts  of  greater  Purity,  l^c,  and  doubtlefs  in  divei:* 
Inftanccs  with  pious  Intentions,  as  if  Christ  mull  be  divided,  aft- 
if  his  Kingdom  was  like  to  be  llrengthened  by  crumbling  it  into 
little  Parties,  and  fetting  them  by  the  Ears  to  tear  one  another  to 
Pieces  about  Circumibntials,  v/hile  thro'  the  uniiappy  Influence  of 
angry  Debate,  the  chief  Things  of  Religion,  are  for  a  Time,  too 
much  neglected,  and  the  common  Enemy  laughs  in  his  Sleeve  at- 
both! 

Satan   has  more  Senfe  than  that  comes  to,  he  knjows  by  long 
Experience,  that  the  Way  for  him  to  command,  is  to  divide,  ana . 
tlierefore  he  encoura^ei  pii'ijtvn,  Wv,k,  all  iiij  Mi^Kf,.  he  fecretly 


14  ^h^  Union  of  the  ii/lldc  Church, 

blows  up  People's  P/vVr,  Prejudice  and  Tlrfentinevt^  againft  eacH 
o  her,  tnat  lo  he  may  bring  them  to  open  Ruptures,  as  well  as  f.x 
them  in  that  unhappy  ^tate,  if  polhble  beyond  a  Retrieve :  Then 
the  Name  of  God  is  diflionoured,  his  People  rendered  contempti- 
ble, and  Brethren  by  Profclliou  and  Principle  in  Fundamentals,  as 
finfully  as  milerably  engaged  to  vex  and  hurt  one  another  inftead 
of  promoting  their  own,  each  others,  r.nd  the  publick  good,  and 
all  this  under  religious  l^retexts  of  7.eal  for  God,  which  makes 
fuch  Conduift  fit  tlie  eaficr  on  Men's  Minds;  O  Siij^  !  Is  not  the 
Chrillian  Church  divided  enough  already,  without  any  new  Addi- 
tions ?  Confider  how  the  .'/Vt-j,  Turks,  t^r.gnns  and  Deifts  are 
lirengthcncd  in  their  Prejudices  againlt  C  hriftianity  altogether,  by 
the  fcandalous  Contentions  and  Divifions  of  the  Profeilors  of  ii  \ 
And  yet  more  and  more  new  Seds  arc  llarting  up  now  and  then  ! 
thro'  the  Agency  of  Men  of  hot  Tempers,  and  narrow  Minds, 
Lord  have  JSlercy  upon  us !  What  fliail  be  the  I'nd  of  thefe 
Things  ?  It  is  fiiocking  to  think  of  the  Divifions  that  are  now  in 
Scotland  !  O  !  the  needlefs  finful  Scbifms  of  the  vifible  Church,  de- 
ferve  to  be  bewailed  if  pofTihle  with  1  ears  of  Blood  !  It  would  look 
more  like  the  Spirit  of  Chriflianity,  to  endeavour  by  peaceable, 
calm  and  condelcending  Methods,  to  unite  if  poflible,  the  maia 
Bodies  of  the  Protcllants  (who  hold  the  fame  Foundation  Princi- 
ples) into  one,  than  to  tear  afrefli  the  feamlels  Coat  of  Christ 
into  more  Pieces  and  Shreds. 

But  on  the  contrary,  hoiv  fdenfavt  is  if  for  Brethren  to  divcll 
together  in  Unity  ?  As  thePfalmill  informs  us,  Pf.  cxxxiiii.  i.  Here 
obfcrve,  that  this  Pfalm  was  compo^'d  upon  the  happy  Occa- 
fion  of  the  Concluhon  of  the  Civil  Wars,  between  tlie  two  Houfes 
of  Saul  and  Dat-id,  in  which  having  felt  the  fad  Effects  of  Difcord 
•and  Divifion,  both  the  King  and  People  were  more  fenfible  of 
the   Blefling  of  Peace  and  Union. 

BEHOLD  hoiio  good,  and  ho^w  flcafant  it  is  for  Brethren  to 
d'vcell  together  in  Unity.  It  is  like  the  precious  Oint?nnit  upon 
the  Head,  that  ran  do<ivn  upon  the  Beard,  enjen  Aaron's  Beard, 
that  ivent  do-ivn  to  the  Shirts  of  his  Gar7nents,  as  the  Dcnu  of 
Hermon,  a7id  as  the  Deav  that  defended  upon  the  Mountains  cf 
Zyon,  for  there  the  Lord  commanded  the  BleJJing  enjcn  Life  for- 
S'vcrmorc. 

The  Concord  and  Unity  of  Brethren,  who  profefs  the  fame 
cfTential  Principles,  in  mutual  Love  and  Endearment,  and  in  the 
focial  united  Obfervance  of  all  the  Ordinances  of  religious  Wor- 
Ihip,  is  good,  pleafant  and  profitable. 

It  is  good  in  itfelf,  bccaufe  agreeable  to  the  pofitive  Comrnand 
of  God,  and  the  Didates  of  right  Reef  on,  yea  it  is  very  good, 
it  is  more  excellent,  amiable,  noble,  and  ornamental,  than  we 
can  conceive  or  cxprels,  and  indeed  it  is  not  only  good  in  itfelf, 
but  it  is  good  to  us.  For, 

It  is  plcafant  like  the  holy  aromatick  anointing  0^1,  which 
was  pour'd  on  Aaron  ^  Head,  when   he  was  confccrated  to  hi» 

hi^h 


"J he  Union  of  the  vifible  Church.  15 

tiigh  and  honourable  Office  of  PrirJIhood,  and  that  with  fuch  a 
liberal  EtFuiion,  tha:  //  ran  do-wn  his  Rcani^  and  even  to  the  Skirts 
of  his  Garment,  filling  the  Houfe  with  a  ballaniick  Odoar,  a  dif- 
fufive  delightful  Fragrancy  ;  this  coiU/  precious  Unguent  and 
Perfume  which  rejoice  the  Heart,  was  not  concealed  in,  or  con- 
fin'd  to  a  box,  but  pour\I  forth  wi:h  a  generous  Profufion,  and 
rich  Abundance.  So  riotJiing  can  be  more  agreeable  to  a  truly  pious 
Mind,  than  Union  and  Harmony,  m  Truth,  in  Punt},  in 
Love !  Moreover, 

It  is  frnfitahle,  as  the  De^<.v  to  the  Earthy  it  is  as  the  Deix:  of 
Hermon,  end  the  Dcn.v  that  d:fccnded  upon  the  Mountains  of  Zyon, 
/.  c.  profitable  both  to  Civil  and  Religious  Societies,  as  the  Denxj 
is  from  Hea^ven,  lo  is  religious  Concord  and  Unity.  As  De^v  is 
mild  and  gentle  in  its  Dcfcent,  not  like  the  Rain  which  is  fome- 
times  impetuous  y/6;-;'/y  and  violent ;  fo  is  Love,  Concord  and  Uni- 
ty all  Harmony,  Gentlenefs  and  Swcetneis ;  whereas  Contention, 
and  Divifion  are  harfh,  difcordant,  furious ! 

Moreover,  the  Z)tzf  rd7(?/j  the  fultry  ^/r,  refrelhes  the  parch'd 
Chbc,  and  promotes  its  fruitfulnefs.  So  Peace  and  U}iity  cool 
our  angry  Refentments,  gently  refrefii  our  labouring  Bofoms, 
and  open  a  field  of  Ufefulnefs  before  us. 

As  the  Dexv  makes  the  face  of  Nature  Smile,  and  put  on  a 
verdent  Veftmenr,  fo  Concord  and  Unity  difufe  a  univerfal  Sweet- 
refs,  evangelical  Gaiety,  and  generous  Beneficence  j  and  under  its 
Protedion  and  influence  the  fmallell:  Things  grow  great  and  are 
eftabliflicd  ;  whereas  by  Difcord  and  Difunion,  together  with  the- 
fatal  Fruits  thereof,  their  Springs  of  Solace  and  Sweetnefs  are 
deeply  ting'd  with  Jy^r^j'j  Waters,  their  Beauty  ftain'd,  and  their 
Strength  broken. 

Farther,  Concord,  Brotherly  Love  and  Unity,  are  profita- 
ble, becaufe  of  the  BleJTnig  of  God.  Such  as  dwell  together  in 
IJyiity  and  live  in  Lo've,  the  Lord  cotnmands  upon  them  the  Blcffn^, 
ei'en  Life  for  evermore,  i.  c.  the  Almighty  Wills  that  they  be 
happy,  who  fo  live.  Where  there  is  true  Concord,  there  is  the 
Bleliing  of  God,  a  happy  affluence  of  all  good,  it  Ihall  be  well 
with  them  here  and  forever  hereafter ;  for  God  will  give  them 
all  the  Mercies  they  need  in  this  Life,  together  with  the  Re- 
jnilTion  of  their  Sins,  and  everlafting  Bleliednefs  in  a  future 
World.  There,  there  the  Lord  commands  the  Blrffing,  even 
Life  forevermorc,  thty  that  dnvell  in  Lo-z^f,  dnxell  in  God,  and 
Cod  in  thc7n,  for  God  is  Lo've.  As  the  Perfedlion  of  Love  is  the 
Blelfednefs  of  Heaven,  fo  the  Truth  and  Exercife  of  Lo^ve,  is  the 
foretalte  and  carneft  of  that  ElefTednefs  upon  the  Earth  :  And  as 
it  is  faid  of  the  Dei.v,  that  //  tarrieth  not  for  Man,  nor  nvaiteih 
for  the  Sons  of  Men,  (Mica.  v.  7.)  fo  neither  fliould  our  Love 
to  our  poor  Brethren,  tarry  for  their  love  to  us,  but  generoufl/ 
prevent  and    incite   theirs. 

I  Have  dwelt  the  longer  upon  the  Order  and  th.-Jty  of  the 
yifible  Church,  in  which  it  rc.e.i.blcs  the  ciirilily   '^jcrufahm^  not 

onljr 


i6     Tie  Analogy  oc:ii-cn  Jerurulcm  and  the  Church. 

«)nly  becaufe  e^  the  great  Moment  and  Importance  of  thc% 
Pcmts,  buc  alio  bccaufc  J  tear,  that  they  arc  either  not  fully  unr 
tkrllood,  or  not  duly  confidcrcd  and  luitably  eileemird  by  diverg 
that    profef*  Chriiuanity.     But  to  procejcd, 

Jerusalem  was  a  llrong  City-,  it  had  not  only  Onlr  and 
iJ:::ty,  but  what  is  the  confe<jucnc-e  of  both.  Strength  ;  for  ac- 
<ording  to  tl>e  coninion -but  juft  Proverb,  unitu'visjortior,  Forcey 
united  are  Irrongcr.  But  befidcs  Unity  and  Or^tr,  Jcrufalcm  had 
imprcgr.iible  Fort.-cjfcs  for  Defence  againil  her  Enemies.  And  i« 
not  the  vifibJe  Church  built  upon  a  Rock,  agaiuj}  ^vjlAcb  the 
Kjatcs  of  Hell  jhall  not  prenjail  ',  the  AJunition  of  Rocks  is  hct 
Dtfer.ce,   end  under  the   l^i'.'g    cf  fehovah Jhc  may   fuftly    trujl. 

jERUSylLEM  was  exceeding  J^eautiful  in  xcfpeet'  of  its  a- 
grecabic  Situation  and  magnificent  Structures,  particularly  the 
^JuKple,  which  was  the  Wonder  of  the  World,  beautiful  for 
Situation,  the  fey  of  ihc  <^'jhole  Envth  Is  Alcuf:t  Zion,  or.  the  Sides  cf 
ihs  North,  the  City  of  the  great  King.  (Pf  xlviii.  2.)  And  licnce 
Ae  was  caird  even  by  Stranger^  the  perfc^ion  of  Beauty^ 
'(Lam.  ii.  5.)  And  is  not  the  viiible  Cjiarch  upon  this  Account, 
ccmpar'd  to  her.  (Cant.  vi.  4)  Thou  art  Beautiful  O  my  Love  as 
^/Vs^,  comely  as  '^■ferufalem. 

Tke  Church  beeaufe  of  its  fupcriour  Meeh:cfs  and  amiablenefs, 
IS  like  wife  com  par 'a  to  a  Lilly  and  a  Dove,  as  a  Lilly  among 
Thoi  niy  fo  is  try  Lo^ve  c.nicng  the  Daughters  ;  O  my  Do<ve,  that  art 
in  the  Cufts  of  the  Rock,  in  the  Jccrct  Places  cf  the  Stairs,  1st  me 
/ce  il.y  Lountenancc,  let  me  hear  thy  Voice,  for  fiutct  is  thy  Voice 
diJ/d  thy  Cvuntcnance  is  cojnleyi  the  i)ove  wJien  attacked  by  Birds  of 
yrey,  has  no  Refuge  but  its  IVings,  by  wiiich  it  h.ailens  to  the 
Clefts  of  the  Pvock  for  fecurity,  nor  docs  the  Lilly  when  it  is 
ihadcd  and  faach-d  by  obilinate,  umeienting  1  horns,  dare  to 
icrarch  again  ! 

And  for  the  fame  Reafon,  the  vifiMe  CJiurch  is  compared  to 
■an  Oli've-Tr^r,  (Hoi.  xiv.  7.)  His  Branches  Jtall  fpread,  and. 
his  Beauty  fall  he  as  the  Olive  Tree,  and  his  Jmcll  as  Lebanon,, 
^he  is  likewiie  faid  to  look  forth  as  the  'Morning,  fair  as  the  Moon, 
<lear  as  the  Sun.  Amiable  as  the  frcfh  rofy  bluj}:es  of  the  open- 
ing. Morn,  the  rifmg  Day,  beautiful  as  the  Aloon^  the  Queen  of 
Heaven,  when  uncclipfed  by  envious  Clouds,  fhe  afcsnds  the  fum- 
mit  of  the  iiorizcn,  banilhes  its  gloom  and  darknefs  by  her 
'Silver  Beams,  and  turns  the  Night  into  Day  ;  or  like  the  Sun,  that 

florious  Orb  of  Light  and  Lamp  of  Heaven,  when  he  appears  in 
is  meridian  Splendor  and  Majclly  !  And  hence  every  fincere 
IVlember  of  the  vifbie  Church  is  faid  to  be  nil  glorious  nuiihin, 
for  the  Beauty  of  Heaven,  the  Wonder  of  Angels,  the  Biightnefs 
of  his  leathers  Glor)',  makes  them  comely  ii.ith  his  comclincjs  nxhicb 
•kc  puts  upon   them. 

In  Jcrufalcm  was  likcwifc  the  Tcnplc,  the  KlKr.' s  Falacr,  or 
chief  Place  cf  Ilefidcnce,  which  made  it  renown'd  above  other 
Ciiies.     Aiid   is  not  the   viliblc   Ciiurch  tiic  Habitaiion    of   the 

blefktd 


^he  Church  is  either  viTiblc  or  invifible.  ly 

blefled  God,  the  King  of  Kings  and  Lord  of  Lords,  the  Lord 
dvjelleth  in  Ziou,  in  Salcm  is  his  ^abtrnaclr^  faith  the  Pfalmill, 
he  hath  chofen  Zion  for  his  Habitation  ;  this  is  my  reji  forex'er^ 
here  ivili  I  ei-ivetly  for  1  ha've  defircd  it  ;  /  ov///  abundantly  bLf 
her  Pro'vijion  and  fatisfy  her  Poor  ivith  Bread.  I  'will  alfo  clothe 
her  Priifs  nvith  Salvation^  and  her  Saints  jhall  Jhout  aloud  for 
Joy^   Pf  ix.  II.     And  cxxxii. 

Here  let  it  be  obferved,  that  the  Church  of  Christ  is  ei- 
their  invifible  or  vifible. 

The  innjifihle  Church  confifts  only  of  thofe  that  are  fincerely 
pious,  \v  hether  in  Heaven  or  upon  Earth,  fattered  up  and  down 
in  many  Places,  and  Nations,  and  under  a  variety  of  Profeflions ; 
this  is  the  Catholick  or  univerfal  Church  which  we  profefs  to  be- 
lieve, in  tliat  excellent  Sumary  of  Chriflian  Principles,  the  Apo- 
llles  Crccdy  they  are  called  the  invifible  Church,  becaufe  we  ar« 
not  able  certainly  to  (•'•termine  who  they  are  in  particular,  their 
Principles  of  Adion  not  being  open  to  human  Obfervance. 

Such  of  this  invijihle  Church  as  are  on  Earth,  confidered  com- 
plexly, are  called  the  Church  tnilitant,  or  Church-waring,  becaufQ 
in  this  Life  they  have  many  Miferies  to  endure,  and  many  Ene- 
mies to  conflid  with,  'vlz,  the  Dcn:il,  the  IVorld,  and  the  Plejh  ; 
which  afford  conflant  Caufe  for  Watchfulnefs  and  Humility  ;  and 
frequent  Occafions  for  Mourning  and  Combat;  for  in  many  Things 
we  offend  all ;  on  this  Account  the  bleficd  Apoille  P/r/^^/ aifedio:i- 
ately  bewails  his  indwelling  Corruption,  the  bitter  Root  of  all  ac- 
tual Diforders,  O  nx:rctchcd  Man  that  I  am,  tvho  Jhall  dclinjer  mt 
f.cm  the  Body  of  this  Death?  Now  the  blclTcd  God  has  furnifhed 
his  People  for  the  Co7nbat,  with  compleat  Spiritual  Armour,  he 
provides  a  Helmet,  Breajl-plate,  Savord,  Shoe,  and  Shield ;  and 
urges  them  to  put  on  this  Armour,  to  ftand  to  their  Arms,  to  fght, 
to  quit    themfd'ves  like   Men,  and  be  frong. 

Such  of  the  in--vi[Vole  Church  as  are  in  Hea'ven,  are  calPd  the 
Church  triumphant,  becaufe  having  fought  the  good  Eight  of 
Eaith,  finilh'd  their  Courfe  and  obtained  compleat  Vidory  o\  er 
all  their  Enemies,  they  do  in  Heaven  celebrate  perpetually,  the 
Triumphs  of  the  \'id:ory  they  have  obtained,  through  di- 
vine Grace  and  Power,  over  evcy  of  their  fatal  Foes ;  and 
are  there  fully  and  finally  delivered  from  the  Reach  of  their  Rage, 
as  well  as  compleatly  conform'd  to  the  Purity  of  the  divine  Na- 
ture, and  made  Partakers  of  the  divine  Love,  in  a  Degree  to  us 
at  prefent  inconceivable,  and  inexprelfible  ! 

But  x.\\q  a;iftble  Church  confills  of  all  thofe  that  are  haptizd, 
and  profefs  Faith  in  the  fundamental,  or  rjjcntial  and  neceflary 
Truths  of  the  Gofpel,  which  have  moft  dircd  Influence  upon  the 
Heart  and  Life. 

This  is  a  mixed  Body  of  Good  and  Pad,  which  none  can  fe- 
parate  from  each  other  in  this  Life,  nor  fnould  any  attempt  fuch 
an  impraclicabl  •  Tafk.  Our  Lord,  fo  far  as  I  can  yet  Icurn,  has 
not  given   AuthQfity    to  any  Miniftcrs,  or  Churches,  to  luipcnd 

I)  from 


I S    ThT  "jifthk  Chunh  Tike  a  Field  of  Wheat  cini  Tares. 

irom,  or  caft  out  of  their  Communion,  any  who  have  a  compc^ 
tent  Mcalure  of  divine  Knowledge,  profels  Faith  in  the  Funda-- 
mentals  of  the  Chrillian  Religion,  Subjedion  to  the  Government 
of  the  Church  of  Christ,  and  live  a  regular  Life.  The  follow- 
ing Similitudes,  to  which  Christ  compares  the  njifihlc  Churchy 
fufficiently  confirm  this. 

The  firll  Sirnilitude  that  I  would  mention  is  related  by  the 
Evangelill,  Matihciu  xiii.  from  the  24th,  to  the  30th  Verfc, 
and  runs  thus,  The  Kingdom  of  Hea^jen  is  lihned  nnto  a  Man  that 
foixjed  good  Seed  in  his  Field,  but  nvhile  Men  JItpt,-  his  Enemy 
came  and  fonvcd  Tares  among  the  Wheat,  and  ^vent  aivay^ 
but  ^hen  the  Blade  njoas  fprung  up,  and  brought  forth  Fruit,  then 
appeared  the  Tares  alfo,  fo  the  Ser'vants  of  the  Ho ujh older  came 
and  f aid  unto  him.  Sir,  didji  thou  710 1  fonv  good  Seed  in  thy  Field,- 
from  ^whence  then  hath  it  Tares  ?  He  j^d  unto  them,  an  Enemy 
hath  done  this,  the  Ser*vanfs  then  faid  unto  him,  nvilt  thou  then 
that  nve  go  and  gather  iheifi  up,  but  he  faid  noy  ;  leaf  ivhile 
ye  gather  up  the  Teires,  ye  root  up  aljo  the  Wheat  ivith  tht7n  ; 
let  them  both  grovj  together  until  the  Har^vef,  and  in  the  Time  of 
the  Harnjcj},^  I  n.vill  fay  to  the  Reapers,  gather  ye  together  firji 
the  Tares,  and  bind  them  in  Bundles  to  burn  them,  but  gather 
the   Wheat   into    my   Barn. 

The  Explication  our  Srxiour  gives  of  the  Parable  now  men- 
tioned is  this,  He  that  fonjoeth  the  good  Seed,  is  the  Son  of  Man, 
the  Field  is  the  World,-  the  good  Seed  are  the  Children  of  the 
Kingdom,  but  the  Tares  are  the  Children  of  the  ivic^cd  One  ;  the 
Enemy  that  fonxi'd  them  is  the  De^jil,  the  Har^ccfi  is  the  End  cf 
the   World,  and  the  Reapers   are  the  Angels. 

Nothing  can  be  more  plain  and  exprefs  to  the  Point  in 
Hand,  than  this  Parable  of  our  Sa^oiour,.  together  with  his  own 
Explication  of  it ;  if  it  be  confidered, 

I.  That  by  the  Kingdom  of  Heaven,  which  is  the  Subjesfl- 
J^lattcr  of  this  Difcourfe,  the  vifiblc  Church  is  to  be  underltood, 
which  is  compared  in  the  Verfes  immediaiely  following,  on  ac- 
count of  its  fpecdy  Growth  and  Progrefs,  in  the  early  Times  of 
Chriftianity,  to  a  Grain  of  Mujtard-^eed,  foon  becoming  a  Tree^ 
and  to  Leaijcn  hid  in  three  Meafures  of  Meal,  till  the  whole  was 
leavened. 

It  is  called  a  Kingdom,  becaufc  in  it  as  in  temporal  Kingdoms, 
there  is  a  King  to  rule  over  it,  namely  Jesus  Christ,  Perfons  to 
be  ruled  over,  Lan.vs  of  Government,  cs  well  as  a  Necefiity  of  0/>e- 
dience  to  them,  and  Suhje^Iion  to  the  Prince  of  the  Kings  of  the 
Earth,  the  King  of  Kings,    and  Lord  of  Lords. 

It  is  called  the  Kingdom  of  Hea'ven,  bccaufe  the  Original  of  the 
Confiitution  of  the  vifible  Church,  was  from  Heaven  and  the  Ten- 
dtuy  thereof  is  Heavenly,  and  the  final  Ifue  to  all  that  fmcerely 
and  belie vingly  obey  the  Laws  of  this  Kingdom,  is  Hcdven  or 
^aivation  :  And  hence  the  King  of  it  is  faid  to  be  ihc  Authcr  of 
eternal   Salvation    to     all   that    obey    himn       CiOy    ihe    Father 

has 


The  vifibk  Church  called  the  Kingdom  of  Heaven.   19 

Jias  fit  his  beloied  Son  upon  lis  holy  Hill  of  Zion,  (Pf.  ii  6.) 
/.  e.  conftituted  him  King  over  the  lifible  Churchy  of  which  7.ycn 
is  the  Beginning,  Foundation  and  Mother,  as  is  evident  from  the 
Character  given  it,  Hcly  Hill,  it  was  called  Holy^  becaufc  of  the 
leml'k  built  there,  which  was  a  Figure  of  the  Church  of  Christ. 
(Ija.  Ix  14.  H(b.  xii.  22.  Re-j.  xiv.  i.)  God  is  faid  to  fend  the 
Rod  of  lis  Strtngth  out  »f  Zyon,  (Pf.  cx.  2.)  /.  e,  his  ever- 
lafting  Gofpcl  and  the  Power  of  his  Spirit  working  with  it ;  of 
the  fame  Tendency  is  that  notable  Saying  of  the  Prophet  Ifaiah 
(ii.  3.}  For  out  of  Zyon  jT^nll  go  forth  a  Lu^jj,  and  the  IVord  of 
the  Loid  from  Jerufalem  :  The  Mountain  of  7ycn  had  two  Hills, 
upon  one  of  which  was  placed  the  CojUe  of  David,  and  upon  the 
other  the  Temple,  under  a  twofold  Magiftracy,  li^z.  Political  and 
Ecclefiallical,  the  Church  lives  and  is  prote<5ied ;  which  is  called 
God's  hcly  Mcuntciv,  or  Mountain  of  his  Holinefs  in  many  Places 
of  Scripture^  or  Sanftuary,  elfewhere  we  read  of  the  Mountain 
of  Holimf.  (Jer.  xxxi  20.)  arA  People  of  Holir.ffs,  (Dan.  ix.  24.) 
This  Mountain  was  calPd  hch,  no:  inherently  but  relatively,  be- 
caufe  of  the  Jrk  tranflated  there,  and  on  Account  of  the  "Temple  % 
being  built  there.  {zSam.  vi.  17.  i  Chron.xvl.  i.)  What  I  have 
offered  by  way  Explication  upon  Pf.  ii.  6.  is  agreeable  to  the 
Sentiments  of  many  learned  Interpreters.* 

The  vifible  Church  is  juflly  called  the  Kingdom  of  Heaven 
in  Scripture,  tho'  there  are  many  Hypocrites  in  it  ;  becauie 
Christ  governs  it  as  a  King,  and  there  is  a  remnant  in 
it,  that  are  vvillingly  fubjecl  to  his  governing  Authority,  who  is 
the  Lord  from  Heaven,  from  whom  as  the  better  part  it  is  deno- 
minated, this  Church  is  the  Kingdom  of  Heanjen  upon  Earth. 

2.  The  I^efign  of  this  Parable  is  twofold,  ift.  To  fhew  that 
the  State  of  the  vifible  Church  is  a  mix'd  State  in  this  Woi-ld  ;  it 
jconfift?,  as  our  Lord  informs  u?,  of  Wheat  and  Tares,  the  Chil- 
dren of  the  Kingdom,  and  the  Children  of  the  wicked  one,  good 
and  bad.  And  2d.  1  hat  the  Servants  of  the  Church,  the  Miinfters 
and  other  Church  Of.cers,  muft  not  attempt  to  leparate  the  bad 
from  the  ^co^/,  who  are  in  the  vifible  Church,  who  have  fach  a 
refem.blancc  of  Wheat,  of  Piety  in  their  outward  Appearance, 
that  they  cannot  be  rooted  our,  without  the  Hazard  of  a  millake, 
^nd  in  confcquence  of  it,  rooting  up  the  Wheat  with  them,  as 
Mr.  Pool  oblerves. 

The  Cafe  is  here  fairly  ftated,  and  an  explicit  Anfwer  given 
thereto  by  our  Lord  fcfusChriJi.  The  zealous  Servants  who 
were  very  dcfirous  and  forward  to  have  a  perfeff  Church  upon 
Earth,  and  to  this  purpofe  to  have  the  Tares  rooted  out  of  it, 
enquire  of  their  Mailer,  what  was  his  Will  and  Pleafure  in  this 
Cale?  Wilt  thou  then  that  ive  ga  and  gather  them  tip  ;  obferve  it 
was  not  the  openly  Prophane  or  avowed  Hereticks,  that  divulge 
their  Sentiments,  for  thefe  may  be  known,  and  according   to   the 

D  2  exprefs 

*    Gegcrus,   Pifcator,   Ainfworth,    Vatabulu.',    Pagnin,    MufculiiS 
Pool,  Hcnery, 


20  ne  Parahk  of  the  Teres  explain* d. 

cxprefs  Order  of  God  clfewhcre  related,  are  to  be  cafl  out  of  the 
i.  nurch,  or  out  of  Communion  with  it,  No!  But  it  was  the  clofc 
Hypocrites,  who  were  Dodrinally  found  in  main  Points  of  Truth, 
and  outwardly  regular  in  Condadt,  that  the  Servants  wanted  to  be 
tampering  with,  and  cad  out ;  and  it  kcms  they  imagiucd  that 
they  were  fufficiently  qualified  for  that  awful  Province  of  fcarch- 
ing  the  Hearts  of  others,  and  juding  of  their  invifible  Grace  ! 
O  lamentable  Vanity  !  But  Chrijl  was  not  of  their  Opinion,  their 
Mailer  was  not  of  their  Mind,  he  ftop'd  their  well  meant  but 
dangerous  Career^  by  a  plain,  authoritative  and  well  grounded 
Negative  to  their  Qucilion,  Nay,  Icaji  nxhile  ye  gather  up  the 
Tares^  ye  root  up  alfo  the  Wheat  ijuith  them,  i.  e.  you  are  not  qua- 
lified for,  you  are  not  equal  to  that  tas/i  you  are  fo  ready  to 
engage  in,  and  fo  fond  to  undertake,  'viz.  of  judging  and  de- 
termining about  the  States  of  Mens  Souls,  from  their  inward, 
fpiritual  and  iavifible  Experiences,  and  making  your  Sentiments 
about  them  ^c,'»:s  of  Communion  ;  and  therefpre  let  them  gron.v  to- 
gether until  the  Har'Vfj},  that  is,  to  the  End  of  the  ^orld,  as 
our  Lord  himfelf  explains  it,  /.  e.  let  the  good  and  bad  continue  in 
the  Bofom  and  Fellowfhip  of  the  vifiblc  Church  till  the  End  of  Time, 
the  General  Judgment,  the  Confumation  of  all  Thing?,  and  then  the 
Angels  fhall  make  a  full  and  final  Separation  between  them  in  that 
Day,  namely,  of  the  general  Judgment,  when  the  Lord  of  Hofts 
makes  up  his  "Je^vels,  then,  and  not  before,  ye  Jhali  certainly  dif- 
cern  betn,veen  the  Righteous  and  the  nxicked,  Iclnueen  him  that  fcrietb 
God,  and  him    that fer'veth  him  not.   (Mai.   iii.    17,    18) 

Obseiive,  my  Brethren,  that  0:1  r  Lord  Jefus  Chrijl,  the  Wif- 
dom  of  the  Father,  and  the  King  of  the  Church,  who  knows 
beft  how  to  promote  the  good  thereof,  and  wjio  only  is  veiled 
with  rightful  Authority  to  prefcribe  Laws  thereto,  whatever  fome 
good  Men  fondly  imagine,  or  whatever  pious  Purpofes  tJiey 
have  of  purifying  the  C^^hurch  by  Methods  of  their  own  devifmg 
notwithitanding  j  pofitively  cotnmands  his  Servants  to  let  the 
7ares  and  IVhiat  groiv  together  until  the  Harnujt.  There  is  one 
Laivgi'ver,  'who  is  able  to  fai:e  and  to  dejiioy,  <T.Lho  art.  thou  that 
judgcji  another?  (Jam.  iv,  12)  Upon  which  the  reverend  and 
learned  Mr.  Pool  gloiTeth  thus,  *'  One  abfolute,  fupream,  uni- 
"  verfal  and  fpiritual  Lawgiver,  wlio  can  fimply  and  diredtly 
•*  bind  Mens  Confciences,  and  m:;>ce  Laws  for  their  Souls, 
*•  (t^ro.  viii  15,  16.  Ifa.  xxxiii,  22.  JSI.  iv.  19.)  By  this  he 
**  intimates,  that  they  did  invade  God's  Right,  who  took  upon 
"  them  a  legiflative  power  in  prefcribing  to  other  Mens  Con- 
**  fciences,  and  making  ihcir  oun  Will  the  Rule  of  the  others 
*'  Duty.  H'ho  is  able  to  fanje  and  d, firry  both  temporally  and  eter- 
•'  nail},  [Dcut.  xxxii,  39.  1  Sam.  r*.  6.  and  Ifa.  xliii.  13.) 
**  whereas  other  Lav.-givers  cannot  fave  or  dellroy  Mens  Souls, 
**  nor  fo  much  as  their  Lives,  without  God's  concurrence  IVho 
"  art  thou  that  judgrfi  another,  what  a  forry  C  rcaturc,  a  Man,  a 
**  Worm,  that  tJiou   ihouldll  life  up   thy   id^  into   God's  Place, 

**  and 


^he  S'iinilitude  of  the  'Tares  farther  centered        2 1 

"  and  make  thyfclf  a  Judge  of  one  not  fubjeft  to  thee,  the  Ser" 
**  vant  of  another  Mailer.  (Rom.  xiv.  4.)  It  is  a  fond  Thing 
*'  for  thee  to  take  upon  thee  the  Power  of  a  Judge,  when  thoii 
*'  hall  no  Power  of  faving  or  dellroying,  rewarding  or  punifliing.'* 
Thus  Mr.  Pool. 

And  fliall  we,  Sirs,  under  pious  pretexts  of  purifying  the 
Church,  in  our  own  way,  openly  rebel  againll  the  Authority  of 
our  King  and  Sovereign,  prefer  our  U'ildo??],  I  might  jullly  fay 
foUst  to  his  infinite  Undirjtanding^  and  rcflc6l  upon  his  Fidelity 
and  Cr.re  for  his  Churches  good,  as  if  he  had  not  given  a  fufhci- 
ent  Syjlan  of  Z.<:7ti  for  its  good  Government  and  Advantage, 
without  our  Additions.     God  forbid  ! 

&IRS,  all  Methods  of  purifying  the  Church  of  Chrijly  by  mea- 
fures  of  human  Contrivance,  notwithllanding  of  their  fair  Face, 
and  the  good  defign  of  their  zealous  formers,  are  mifcheivous 
to  it ;  they  rob  us  of  the  Liberty  njjhereiL-ith  Chriji  has  made  us 
free,  puff  up  foolifh  Mortals  with  Pride  of  Attainments  they 
have  not  ;  fet  them  in  chafe  of  the  Knowledge  of  other  Peoples 
Hearts,  which  they  cannot  attain,  to  the  negled:  of  their  own, 
which  they  may  in  fome  Degree  attain,  and  rend  the  Body  of 
Lhrijl  in  pieces,  by  dilates,  ewvyings,  njoraths,  Jlrifes,  hackbitings^ 
njcijperings,  fwcllitigs,  tumults,  (2  Cor  xii.  2o.)  And  therefore  let 
us  inviolably  obferve  the  exprefs  command  of  our  Mailer,  let  them 
grcvj  together  till  the  Har^jeji. 

I  fhall  beg  leave  to  cite  a  Paragraph  of  Mr.  Henry  s  Annota- 
tions on  the  Parable  I  have  mentioned,  which  I  think  is  very 
excellent.  *'  Isotc,  It  is  not  pofTible  for  any  Man  infallibly  to 
"  dillinguifh  between  l^arvs  and  IVheat,  but  he  may  be  miflaken, 
**  and  therefore  fuch  is  the  Wifdom  and  Grace  of  Chriji,  that 
**  he  will  rather  permit  the  Tares,  than  any  way  endanger  the 
**  Wheat.  'Tis  certain  fcandalous  Offenders  are  to  be  cenfured,  and 
**  we  are  to  withdraw  from  them  :  Thofe  that  are  openly  the 
**  Children  of  the  wicked  one,  are  not  to  be  admitted  to  fpecial 
**  Ordinances ;  yet  'tis  poiiible  there  may  be  a  Difcipline  either 
**  fo  miflaken  in  its  Rules,  or  fo  over  nice  in  the  Application 
**  of  them,  as  may  prove  vexatious  to  many  that  are  truly  godly 
**  and  confcientious  :  Great  Caution  muftbe  ufed  in  inflitfling  and 
•*  continuing  Church  cenfures,  leafl  the  Wheat  be  trodcn  down 
*'  if  not  pluck'd  up ;  the  Wifdon  from  abo-ue,  as  it  is  pure  fa 
*'  it  is  peaceable ;  and  thole  that  oppofe  themfelves,  muft  not  be 
"  cutof,  but  inflrudled  and  with  MkEKNEss.  {2  Tim. ii.  2^.)  The 
**  Tares  if  continued  under  the  Means  of  Grace,  may  become 
**  good  Corn,  therefore  have  Patience  with   them. 

**  Note,  The  overhaily  and  inconfiderate  Zeal  ofChrifs  Ser* 
**  'vants,  before  they  have  confulted  with  their  Mijier,  is  fome- 
**  times  ready,  with  the  Hazard  of  the  Church,  to  root  out  all 
*'  that  they  prefume  to  be  Tares,  ^ilt  thou  than  that  "we  go 
**  and  gather  them  up.'''* 

of 


2  2       Tie  Sifniliiude  of  the  T:!iTt^  farther  conjidered. 

Of  th€  fame  Sentiments  are  many  other  learned  Interpreters,  * 

If  it  be  laid  thatCuRnsr  in  his  Explication  of  the  aforefaid 
Parable,  fignifies  that  the   Field  is  the  World. 

I  Jfijhvcr,  with  Mr.  Hiury,  that  tlirWord  World  there  fignifies 
the  vifible  ^  hurch,  fcattcrcd  all  the  World  over,  not  confin'd  to  one 
Nation  :  In  the  farabh  it's  called  Chrijt's  Field,  for  all  Things 
are  delivered  to  him  of  ''he  Father,  and  to  imagine  that  th^ 
tl'crld  in  this  Pallage  o^  c^-'pture,  is  not  to  be  taken  in  the 
aforefaid  limited  Senff,.  i:  lo  fuppofe  that  Chriil  himfelf  fpeaks 
befides  the  Point  he  hnu  undertaken  to  fpeak  upon,  which  is  ab.- 
furd,  and  therefore  ihrt  cannot  be  true  which  it  flows  from. 

If  it  again  be  iug^^flcd,  that  the  gathering  up  of  the  Tares 
mentioned  in  ihc  -iforefaiu  Parable,  intends,  a  putting  of  them  to 
Death,  and  fo  is  not  applicable  to  confirm  that  for  which  it  i^ 
aducM. 

I  Anfi:cr,  that  to  charge  fuch  tl  Blood  thirlly  Difpofition  upon 
x)\c  Servients  of  Christ  in  general,  without  clear  Ground  and 
Kcceinty  from  the  Text,  is  very  uncharitable,  and  therefore  fm- 
fal.  i\ow  there  is  no  Necefiity  to  take  the  Words  fo,  for  there 
arc  other  V/ays  of  putting  People  out  of  the  vifible  Church  with- 
out killing  of  them  :  And  as  fuch  a  glofs  is  uncharitable,  fo  it  is 
irrational  and  abfiird,  becaufe  it  fuppofes  a  Difpofition  in  the  Ser- 
vants of  Christ  to  put  Members  of  the  vifible  Church  to  DeatU 
xncerly  for  their  want  of  Grace  uncxprefled  by  Speech  and  A«Stion ; 
fer  the  Parable  treats  of  Tares  that  do  fo  nearly  relemble  the 
Wheat,  that  they  cannot  be  certainly  dillinguifhed  from  it  by  the 
xnoft  pious  and  intelligent :  Now  to  kill  People  meerly  for  the 
■want  of  faving  Grace,  unevidenccd  by  any  Inftance  of  criminal 
Condud  prejudicial  to  Society,  is  fuch  a  monjler  of  Barbarity  and 
Nonfenfe,  that  the  very  woril  Perfecutors  that  have  ever  appeared 
upon  the  Stage  of  the  World,  fmce  the  Foundations  of  it  were 
laid,  have  not  (fo  far  as  I  know)  been  guilty  of  it  ;  and  to  lup- 
pofe  the  Mifiifurs  of   CbrijTs  Religion,  in  general,  to   be  more 

cruel 


•  yJz,  Lucas,  Brugpifis,  Munflerus,  Shnachus,  Grct.'us,  Zegerus, 
Hcronhms,  Deza.  Tlie  Word  Tares  {xlxa^^ia)  ligiiities  a  kind  ot  i;uruf 
Wheat,  which  can't  be  puli'd  up  without  pulling  uy  ihe  I4'heat  ^lun^ 
■with  it,  it  is  a  kind  oi  Cocke  I  ov  Daniel,  which  fprings  from  Wjieac 
corrupted,  or  otlier  kinds  ot  Grain  corrupted,  which  is  very  like  to 
Wheat,   (prings  up  before  the  Hawdl,  and  is  very  difficult  to  lie  di(lin- 

f;uifh*d  from  Whratj  thus  Scu.'tetus,  Brederadius,  Theophraffus,  Rew- 
crtUT,  DodoniBs,  PomPmus,  and  Sakl?ius ;  the  fame  is  call'd  by  Virgil, 
ififelix  Loli:.m;  Mathew  alone  ufcs  this  Word;  and  always  in  tlie 
plural  Number  (xixania,  ofuaji  Sitoizaiiia,  quod  idzatie  infideat  (lio,  ct 
€umco  crtfftit,)  the  original  Word  tranlhttd  T^re  implies  its  luting 
upon  thcWheat,  and  ^rowinf;  together  with  it,  as  Gualiperius  and 
Shmidius  oblcrve,  and  therefore  a  two-fold  kind  of  Wheat  is  intended, 
rjlz.  that  which  is  noble,  and  that  which  is  degenerated,  and  fordid, 
by  v\hich  we  are  to  undcrlland  good  and  bad  Clnillians,  both  dillinct 
from  other  Mtn,  and  diitindt  among  thcmfcivcs.    Thus  Do:Lor  Light' 

f)OP. 


ne  vifiUe  Church  compar'^d  to  a  Flooi^.         2J 

cruel  and  ronfcnrical  then  all   the   rcfl:  of  Mankind,  is  no   great 
Compliment   either  to  it  or  them. 

Besidhs  fuch  aglofs  is  contrary  to  the  Words  of  the  Parable  ^ 
it  is  not  living  abfolutcly  in  the  World  that  ChriJ}  fpcaks  of,  but 
living  refpcdivcly  in  a  State  of  external  Union  in  the  viiible  Church, 
let  them  both  gro-iu  together  till  the  Harnjrjf  :  And  it  is  coritrar/ 
to    the  D^tgn  and  Explication   of  the    Parable. 

Thh  Defign  of  the  Parable  is  to  fhew  that  the  vifible  Cliurch 
or  Kingdom  of  Christ,  which  is  joined  together  by  an  exter- 
nal Ijond  o{  Urjic?j^  is  composM  of  good  and  bad,  and  will  remain 
mixed  till  the  End  of  Time ;  and  that  we  ought  to  let  it  remain 
fo,  ought  to  let  them  grow  together,  bccauie  we  are  not  capable 
to  make  a  judicial  aduai  Dijiindion  between  faints  and  Hypocrite3^ 
without  doing  Injury  to  the  former.  I'he  Thing  in  view  is  the 
unlawfulnefs  of  breaking  the  C/^arr/^a  outward  L^Wrw,  becaufe  of  our 
Judgment  about  internals ;  which  is  contradiiled  by  the  aforcfaid 
glofs ;  for  tho'  it  acknowledges  the  finfulnefs  of  killing  People 
meerly  becaufe  we  judge  they  want  invifible  Grace  ;  yet  it  allows 
of  a  Breach  of  the  Churches  Union  upon  that  (lender  Foundation, 
which  oppofes  Christ's  Sentiment  and  the  Reafonof  it,  which  is 
this,  the  Danger  of  doing  wi'ong  thro'  our  incapacity,  which 
does  not  only  conclude  againft  the  higheft  Degrees  of  wrong, 
but  every  Degree  of  it,  and  all  Methods  of  Management 
tending  thereto  ;  becaufe  all  wrong  is  of  the  l^ime  general  Kind, 
all  unrcafonable  and  contrary  to  the  Law  of  Nature.  As  Church 
fello^'jhip  is  a  valuable  Priviledge,  fo  of  confequence  to  be  de- 
prived of  it,  without  juft  Caufc,  is  unjuft,  as  really  as  to  be  un- 
jultly  deprived  of  Life,  tho'  not  in  fo  great  a  Degree;  and 
therefore  all  Attempts  that  are  like  to  involve  us  in  either  of 
thcfe  Evils,   fliould  be  carefully  avoided. 

Nor  is  the  aforefaid  glofs  agreeable  to  our  Lords  Interpretation 
of  the  Parable,  which  informs  us,  that  the  Angels  /hall  gather 
9ut  of  his  Kingdom  all  Things  that  Offend,  and  them  ivhich  do 
Iniquity,  and  Jhall  cajf  them  into  a  Furnace  of  Fire,  i.  e.  the  An- 
gels, as  Inftruments  of  divine  Jurtice,  fhall  feparate  the  wicked 
from  the  good,  with  whom  in  this  Life  fome  of  them  have  affo- 
ciated  in  Church  Fellowlhip,  and  call  them  into  a  Place  of  Mi- 
fery.  But  will  they  deftroy  the  Life  they  have,  or  anihilate  their 
Exigence  ?  No.  Our  Saviour  affurcs  us,  that  there  fhall  he  seep- 
ing and  gnafnng  of  Teeth,     But  to  proceed  ;     The 

2d.  Similitude  which  I  would  difcoarfe  of,  is  that  men- 
tioned by  John  the  B  apt  if,  [Mat.  iii.  12.)  whereby  the  vifible 
Church  of  Christ  is  compared  to  a  Floor,  upon  which  is  Chaff 
and  Wheat,  nx:hofe  Fan  is  in  his  Hand,  and  he  ivill  thoroughly  purge 
his  Floor,  and  gather  his  H'^heat  into  the  Garnsr,  bat  he  lAiill  burf} 
vp    the  Chaff  luith   unquenchable  Fire, 

Here  obferve  the  following  Particulars. 

I  That  the  'vifble  Church  is  Chrifl's  Floor,  (Ifa.  xxi.  10.) 
the  Temple,  a  Type  of  it  was  bi)iU  upoaa  tiirefhijDg  Floor.  ' 

a.  Tha^ 


24  ^hc  F^'^  of  Jndgment  in  Chrid's  Tltwd: 

2.  That  in  this  Floor  there  is  a  mixture  of  CbaJ~  and  Wheat i 
good  and  bad,  in  the  fame  outward  Communion. 

5.  That  there  is  a  Day  coming,  when  there  fliall  be  a  full 
iind  final  Separation  made  between  riie  Chuff  and  Wheat ^  viz.  the 
Day  of  Judgment,  then  there  will  be  a  vifible  Diftincftion  be- 
tween the  Good  and  Bad,  in  refpeit  of  their  Dodtrines,  their 
Works,  their  Perfons,  (i  Cor.  iii.  13--15.  Mutt.  xxv.  ;2.)  Bef.re 
him  jh all  be  gathered  all  Nations y  and  he  jhall  separate  them 
$ne  Jro7n   another,  as  a  Shepherd  diuidcth  his  Sheep  from   the  Goats. 

4.  That  the  Lord  Jesus  Christ  is  only  capable,  to  make  a 
true  a  jult  and  final  i^eparation^  or  DiftinAion  among  Alcn  uni- 
vcrfally  according  to  their  States  and  Adio):s ;  being  the  Wifdom 
of  his  Father,  and  all  Eye,  and  that  he  alone  has  Authority  to 
occupy  tliis  important  Province,  and  execute  this  difficult  Trull ; 
feeing  all  Judgment  is  comm.irted  to  him,  and  to  him  only,  by  his 
Father;  and  hence  we  are  tofd,  that  his  Fan  in  hib  Hand,  which 
is  threefold,  fays  Brugcnfis,  viz.  a  Fan  of  Dodrone,  of  the  Crofs, 
and  of  'Judgment. 

A  Fan  of  Doelrinc,  whereby  fome  internal  Diflindion  is  made 
between  good  2.nd  bad,  while  the  Nature  and  Characters  of  true 
Chriftianity,  are  fcripturally  and  gautioufiy  open'd,  while  the  Pro- 
mifcs  and  Threatnings  arc  diilindly  and  pertinently  proposed  and 
pronounc'd. 

A  Fan  of  the  Crofs,  or  6f  Sufferings  upon  a  religious  Account, 
■whereby  fometimcs  much  Chaff  is  blown  away  from  the  Wheat. 

A  Fan  of  Judg?ne7}t,  whereby  Christ  fcarches  the  Heart  and 
"Reins  of  all  the  Children  of  Men,  and  diftingui'.lies  the  mod  fubtie 
Hypocrite  from  the  truly  Pious,  and  will  openly  feparate  them  all 
from  each  other,  hi  the  great  Day  of  his  coming,  in  vertue  of  a 
iupreme  judicial  Authority,  afllgn'd  him  by  his  Father,  as  a  Re- 
>vard  of  his  Abafement ;  this  is  his  peculiar  Prerogati-ue  and  in- 
communicable Royalty,  which  it  is  great  Sacri/edge  for  any  to 
affume.  This  Fan  of  Judgment,  which  is  principally  intended 
in  the  aforefaid  Words,  for  till  the  Time  of  the  lall  Judgment  the 
floor  of  the  vifible  Church  fhall  not  be  tlioroughly  purged,  1  fay, 
this  Fan  of  Judgment  is  in  Christ's  Hand  alone,  exclufive  of  all 
Competitors  to  his  Croivn  and  Dignity  ! 

As  this  Similitude  plainly  reprefents  the  mixed  State  of  the  vi- 
fible Church  of  Christ,  namely,  that  it  confilh  of  real  Saints 
and  clofe  Hypocrites,  fo  it  fliews  with  equal  Evidence,  that  it  is 
Christ  alone  that  is  qualified  with  competent  Capacity,  and  veft- 
cd  with  rightful  Authority,  to  make  a  judicial  univerfal  Separa" 
tion  between  them :  And  of  Confequence,  that  it  is  an  unjull  Pre- 
sumption and  criminal  Invafion  of  his  royal  Prerogati^ve,  for 
any  of  the  Children  of  u^datn  to  affume  and  attempt  it,  what- 
ever be  their  civil  or  religious  Charader  or  their  fuperior  En- 
dowments notwithllanding.     But  to  proceed  ;  a 

gd.  Similitude,  which  is  very  remarkable  and  inftruAive, 
/lonccrnin^  the  Nature  and  State  of  the  t.//;^/*.'  Church  of  Christ 


ne  vifihle  Church  like  a  Net  in  the  Sja.  25 

bn  Earth,  wc  h.ive  in  the  1 3th  Chapter  of  MattheiL\  the  47th,  48th, 
and  49th  Verlcs,  Agoin^  the  Kingdom  of  Htanjen  is  like  unto  a 
Nety  that  n.vas  caji  into  the  Sea,  am]  gathered  nf  every  Kind^  <ivhich 
ivhin  it  'was  fuH,  they  dre<vj  to  Shore,  and  fet  d(nvn  and  gathered 
the  good  into  Vcjfels',  and  cajl  the  Bad  ai^fty  ;  fo  Jhall  it  he 
in  the  End  of  the  World,  the  Angels  frail  come  forth,  and  fe'ver 
the  Wicktd  from  among  the  JifjK  ^^^  Jhall  ctrji  them  into  the 
Furnace    of  Fire. 

The  Kingdom  of  Heaven,  or  the  Church  'vifihle,  (fay  Mnlvenda, 
Burgenjis,  Grotius,  Beza,  Gcgerus,  Pifcator,  and  others)  is  com- 
par'd  to  a  l^ct,  (Saginc)  a  Drag-Net,  as  Ulpfan  and  ynrro  explain 
the  Word,  the  Nature  of  which  is  to  draw  along  with  it  what- 
ever it  meets  with,  and  this  is  indeed  confirm'd  by  the  following 
Words  of  th€  Parable,  and  gathered  of  enjery  Kind,  i.  e.  of  Fi/hes^ 
becaufe  the  Parable  treats  of  fiihing,  yet  no  d')ubt  other  Things 
are  apt  to  come  into  a  Drag-net,  it  is  apt  to  f.veep  along  with  it, 
not  a  little  Trafh  and  Rubbilh.  Ky  -this  Similitude  our  Lord  in- 
forms his  Difciples, 

:lh  That  there  will  be  a  I^ fixture  of  good  and  bad,  in  the 
'viftble  Church,  in  this  World  ;  a  Mixture  cf  Suir-Js  a'^d  Hypocrites, 
leaft  they  fhould  be  troubled  when  they  faw  not  that  Purity  in 
the  Church  which  they  defired.  And, 

2d.  That  this  Mixture  lliould  continue  to  the  End  of  Time, 
till  the  My/lery  of  God  is  finiflied,  till  the  Net  that  is  now  cafk 
into  the  Sea,  be  full,  till  the  Church  the  Kingdom  of  Christ, 
that  is  now  in  the  World  be  compleated,  and  the  Gofpel  there- 
of has  fulfilled,  has  anfwered  the  End  for  which  it  was  fent. 

3d.  That  during  the  Space  of  the  Net's  filling,  and  be- 
fore it  be  drawn  to  fhore ;  tiie  Fijhemun  themfelves  know  not 
what  is  in  it,  nor  do  thofe  of  them  that  are  difcreet,  and  well 
informed,  attempt  to  make  any  Separation  of  the  bad  Fifh  from 
the  good,  while  the  N^t  is  in  the  Sea,  or  while  it  is  a  drawing  to 
the  Shore  ;  No  !  For  the  fake  of  the  good  Fi(h  that  they  hope  are 
in  it ;  they  draw  it  in  with  hard  Labour,  great  Care,  Ttnaernefs 
and  Caution  ;  leaft  the  Fijh  (hould  be  frigiitned,  and  either  vio- 
lently break  thro'  the  Net,  or  wantonly  jump  over  it,  and  fo  run 
wild  again   in  the  Ocean. 

4th.  That  at  the  End  of  the  World,  when  the  Net  is  drawn 
afjore,  then  and  indeed  not  till  then,  there  will  be  a  certain  Dif- 
Covery  of  the  Diftindion  between  the  Good  and  Bad,  and  a  vifi- 
ble  Separation  made  between  them,  the  Good  inill  be  gathered  in- 
to   Veffels,   and  the  Bad  cajl  anjcay. 

AT  the  End  cf  the  World,  fays  our  Lord,  the  Angels  Jhall 
Itome  forth,  and  sever  the  Wicked  from  among  the  Jnjl  ;  ay,  the 
jingels  of  Heaven  having  Authority  and  Inllrudions  from  him, 
to  whom  all  Things  are  naked  and  open,  who  knows  all  Men, 
and  with  Complacence  thofe  that  are  his ;  fliall  t^t&,  thorough- 
ly what  fomc  pious,  well-meaning  tho'  mifguided  .Jngels  of  the 
Churches  have  attempted  iu   vain,  without  either  i^ommiirion  cr 

E  Capacity  } 


26  The  Terms  of  QQVc\m\^r\\on  of  the  vlfible  Church. 

Capacity  ;  for  fach  a  tremenduous  Province  !  as  that  of  making  \ 
Separation  between  Saints  and  Hypocrites ;  to  this  Purpofe^- 
7eriul!ir.n  excellently  obferves,  in  his  Apology,  that  "  He  wha 
**  has  once  appointed  the  eternal  Judgment,  at  the  End  of  the 
"  Worl^,  does  not  precipitate  or  haitcn  that  Diilindtion  or  Sjpa- 
•*  ration,  which  is  to  be  the  Condition  of  the  Judgment,  before 
"  the  End  of  the  World.* 

Having  endeavoured  to  reprefent  the  mixed  State  of  the  Church 
vifible,  by  confidering  three  Scriptural  SimilitudLS^  that  treat  of  it; 
I  would  now  proceed  to  Difcourfe  a  little  upon  the  Terms  of 
Admijlton  into  it,  and  Exclufton  from  it 

Baptism  is  certainly  the  Door  of  Entrance  into  the  vifible 
Church,  or  Kingdom  of  Christ,  and  hence  thofe  that  were  bap- 
tized were  faid  to  be  added  to    the  Church,  (Ads  ii  ) 

Now  this  initiatory  Ordinance,  i%  according  to  the  Judgment 
of  the  main  Body  of  the  Protellant  Churches,  (agreeable  to  the 
holy  Scriptures)  and  particularly  ot  our  own,  to  be  difpens'd 
not  upon  the  Foundation  of  Ptjfons  having  Grace,  or  upon  the 
Church's  ""iudgment,  concerning  their-  inwa^^d  gracious  Exp.rienccs, 
No  !  But  upon  the  Proftjfion  of  tneir  Faith,  and  outward  Cove- 
nant-Rclatioii  to  God.  The  Words  of  our  Confeifion  of  Faith  are 
thefe,  *'  Not  only  thofe  that  do  adiually  profcfs  Faith  in,  and  Obe- 
*•  dience  unto  Christ,  bat  alfo  tlie  Infants  of  one  or  both  be- 
**  lieving  Parents,  are  to  be  baptized,  (See  Mark  xvi.  15.  16; 
•*  Jas  \m.  37,  58.  JSls  ii.  41.  Gr«.  xvii.  7,.  9.  G\'?/.  iii.  9. 
**    14.     Co/,  ii.  II,   12.)"  and  upon  this  Head  it  is  farther  added, 

•*  That  by  the  right  Ufe  of  this  Ordinance,  the  Grace  pro' 
"  mi  fed  is  not  only  offered,  but  really  exhibited,  and  conferred  by 
*'  the  Holy  Gboji  to  fuch,  (whether  of  Age  or  Infants)  that  Grace 
**  belongeth  unto,  according  to  the  Council  of  God's  Will,  in 
**  his  appointed  Time  [Gal.  iii.  2.7.  J  Fat  as  many  of  you  as 
"  ha'ue  ^bccn  br.pt i^.ed  unto  CHRIST  hanje  put  en  CtiRlSt,  Tit. 
**  iii.  5,  He  fa-jcd  us  by  the  WaJJnng  of  Regeneration,  and  re- 
"  moving  of  the  Holy  Ghofl.  Ephef  v.  Z%  25.  As  CHRIST 
"  U'ved  the  Church,  and  ga've  himfelf  for  it,  that  he  might 
*'  fanHify  and  cleanfe  it  'cvith  the  ivajhing  of  Prater  by  the 
"  M^ord.  Adls  ii.  38.  Then  Peter  faid  unto  them,  repent  and 
**  be  bapti%cd  e^uery  one  of  you,  and  ye  /hall  receive  the  Gift  of 
"  the  Holy    Ghoft,  Con.   chap.   28.  Sd.  4,  6. 

As  all  the  aforefaid  Places  of  Scripture,  fpeak  of  the  Elficacy 
of  Baptif?n,  when  accompanied  by  the  Holy  Spirit,  fo  fome  of 
them  of  the  Mode  of  Adniinillration  by  IVajhmg,  hence  they  term 
it  Lutron  La'uacrum  a  Lawyer,  in  Allufion  to  thefe  Places  of  Scrip- 
ture, the  ancient  Fathers  of  the  three  firll  Centuries,  generally  if 
not  un;Ncrfally  cali'd  \^:i^ii\.vs\-Regeneration,  Renovation,  the  La- 
t'cr,  Uc.  No'^ 

♦  Qui  fcm^l  eternum  juc^cium  deftinavir,  port  fccuH  finem,  non  pre- 
c'pitat  diicitiiuucm,  cjue  ad  coaditio  judicii,  aaU  kculi  Hi,gin.    Tirtuk 


T.^s  Terms  of  Communion  of  the  vifiblc  Church.    27 

Nor  does  our  Church  pretend  to  any  Right  or  Authority,  of 
/excluding  any  from  the  Lonf^  Supper ^  upon  the  precarious  1"  oun- 
dation  of  their  Judgment,  concerning  iVIen's  inward  Expert t nets 
of  a  Work  of  invilible  Grace,  No;  the  Compilers  of  our  Cou- 
frjjion  had  more  Judgment,  than  to  advance  fuch  an  indefenfible 
Notion  ;  fee  the  Anfwer  to  the  i7;d  (^ellion,  in  the  Larger  Ca- 
techijw^  "  May  any  who  profcfs  the  Faith,  and  defire  to  come  to 
"  the  LQrd'%  Supper ^  be  kept  from  it  ? 

**  Answer,  Such  as  are  found  to  be  ignoran%  or  fcandalous, 
**  notwithftanding  their  ProfeiTion  of  Faith,  and  Defire  to  come 
"  to  the  Lord's  Supper,  may  and  ought  to  be  kept  from  that  Sa- 
*\cramentby  the  Power  that  Christ  hath  left  in  his  Church, 
"  untill  they  receive  Inftruclion,  and  manifeft  Reformation." 

It  is  pleafant  to  fee,  the  amiable  AJodrJfy,  the  neceliary  Cautiotr, 
and  good  '[iudgment  of  our  Church,  in  declining  to  aifume  the 
Dench,  and  make  her  uncertain  Opinion  of  Men's  fpiritual  Ex- 
periences, the  Term  of  their  AdmiJ[i(.n  either  to  the  initiatory  or  con- 
firming Scah  of  the  l<eiv  Cc^enanf,  No  ;  She  well  undA-itood  and 
xemen:bered,  that  amient  fcriptural,  rational  and  equitable  Mux- 
im,  that  (Ecchfia  nan  jiuxicat  de  internis)  the  Church  has  no  bu- 
fmefs  to  judge  of  Internals,  or  make  her  Opinion  of  Men's  fpiri- 
tual Experiences,  the  Grouad  of  her  judicial  Proceedings  towards 
them. 

I  may  add  to  what  has  been  faid,  that  our  Church  declares, 
*'  that  Grace  is  exhibited,  in  or  by  the  Sacraments,  rightly  uled, 
*^  I  Fet.  iii  21.  ^he  like  Figure  Kjhereunto  enjcn  Baptifm  doth 
**  alfo    nonv  fwve  ks^  Conf.  chap.  27.  Seft.  5.* 

As  to  the  Terms  of  a  total  Ex^lup^on  from  Church-Fellowfhip, 
viz,  Exco7nmunication,  they  are  Here/y  in  Doctrine,  and  Immorality 
in  Life.  Tit.  iii.  10.  A  Man  that  is  a  Heretic k  after  the 
fir fi  and fecond  Admonition y  rtjeSi.  Matt,  xviii.  15,  16,  1 7.  Mere- 
o<ver  if  thy  Brother  Jhall  trefpafs  ugainjl  thee,  go  and  tell  hint 
his  Fi-uh,  betn.vecn  th£e  and  him  alone ^  if  he  Jhall  hear  thtCy 
thou  haft  gaind  thy  Brother,  hut  if  he  'will  not  hear  thee,  then 
take  njuith  thee  one  or  tivo  more,  that  in  the  Mouth  of  tivo  or 
three  Witneffes  eiery  Word  may  he  eftahlijhtd,  and  if  he  Jhall 
Vegle^    to  htar  them,    tell  it   to  the  Church,  i.  e.  to  the  Church- 

E   2  Kc' 

*  Gi  V  E  me  leave,  my  Brethren,  to  cite  here,  the  Opinions  of  foms 
very  great  and  good  Diviries  of  the  Proteilant  Churches. 

Doctor  Buries  (de  bapt.  rcgencrat  eled  infans)  alTerts  Baprlfm 
to  be  the  moral  Irltrunicnt  of  initial  Regeneration,  and  for  this  Opi-^ 
nion  cirts  not  only  the  anticnt  Father?,  and  the  Church  of  England, 
but  liVewife  Caivin,  Chamier,  Bucer^  Mufculus,  'JmMS,  ZJinchy,  t^ojius, 
^ewel,  I4'7jitaktr,  Amejius,  and   Davinant. 

Doctor  l^'^ard,  in  (vindic.  gr.  facramentis)  reaches,  that  Sacra- 
ments do  convey  Gi ace  as  ra©ral  inftrumental  Caufes,  to  thofe  that 
do  not  put  a  Bar  in  the  Way. 

Voetius  faith,  that  elect  Infants,  that  have  fjEderal  Hol'nefj 
have  ac  the  lame  Time  the  Grace  of  Regeneration,   Delt.  cle:t. 

W£N* 


28      'The  Terms  cf  Communion  cf  the  "Sfillc  Churcii. 

Reprefentative,  the  Officers  of  the  Church,  hut  if  he  tJcgUd  t» 
hear  the  Church,  let  him  be  unto  thee  as  a  heathen  Men  and  a  ?.uh- 
lican  2  Cor.  vi.  7.  The  ApolUe  fpcaking  of  the  inceftuoui  Cs- 
rinihian^  fays,  fujpcietit  to  fuch  a  Man,  is  the  Puni/hment  ivhich 
ix.as  infiidied  cf  many,  fo  that  contrary  nvi/e  ye  ought  rather  to' 
forgi've  hirjiy  and  comfort  hijn,  leajl  fcrh.ipSy  fuch  a  one  foould  be 
fivallovjed  up   (vith   o-vcr  much  Sorro'zu.         ^ 

Mow  excellent  and  rational  is  this  Order,  this  Command  of  our 
dear  Lord  ''jefus  Chrift?  How  much  does  a  coiifcientious  obfer- 
vaiice  of  it  tend  to  prcfcrvc  the  Peace  and  Vnity  of  Chrift's  King- 
do7r,,  or  Church  vifible  ?  Bat  when  the  very  reverfe  hereof  takes 
Place,  wlien  inllead  of  going  to  our  Brother,  who  is  fuppofed  to 
ffrtfpa/s  and  telling*  him  privately  of  it,  from  a  due  refped  to  his 
Credit  and  Charader,  we  go  among  our  acquaintances  and  hltz.*^ 
at  abroad,  and  iet  it  perhaps  in  no  advantageous  light  :  Does  not  fuch 
Ungenerous  ^r/r-f(^////A'^  and //v///;>;^,  tend  to  dillurb  the  Pence  of 
the  Chuixh  of  Christ,  ^  break  its  Vnicn  and  turn  all  into  a 
Flame?  What  can  be  the  Caufe  of  fuch  unkind,  unjuft  Proceed- 
ing, fo  directly  contrary  to  the  exprefs  and  pofitive  command  of 
the  King  of  the  Church  ?  Is  it  Ignorance  or  is  it  forgetfulnef  of 
this  <■  ommand  and  Inftltution,  or  is  k  Pride  and  Sti/bornefs,  that  will 
not  faffer  us  to  Hoop,  to  fubmit  to  the  Kingly  Authority  of  the 
great  Redeemer  ?  And  do  we  by  fuch  a  kind  of  Conduct,  con- 
form to  the/^7:v  of  Nature  and  Nr>tions,  which  requires  that  Per- 
ions  be  heard  before  they  be  condemned,  or  do  by  others  as  we 
would  have  them  do  by  us  r*  The  RefolutioR  of  thefe  Queftions, 
let   our  own  Confcicnces  determine. 

But  as  to  the  Notion  of  excommunicating  Perfons,  either  by 
Separating  from,  them  at  firlt,  or  by  continuing  contentedly  in  a 
Stale  of  Separation,  v/ithont  the  Ufe  of  Means  »o  get  it  removed, 
v>'hcn  there  is  any  probability  of  Succefs,  (which  arc  indeed  fub- 
ilantially  the  fame)  on  the  account  of  diiTerent  Opinions  in  C/>- 
tunifantii'ls  in  Doctrine,  and  ading  accordingly  ;  or  on  account 
of  our  Judgment  Or  Perfwafion  of  their  being  gracltfs  or  with- 
out Chrlilian  Experience ;  altho'  there  are  fcandalous  Prrf  dents 
for   the  former  of  thefe,  in  the  violent  Ferments   and  Animofities 

that 

We  ND  I  T.  1  N  E  doth  not  only  afTi'm  thst  the  S;icramcnts  of  Con- 
firm:irion  may  oi-^nnically  he^jin  Faicii,  hut  acMs,  that  this  is  the  or- 
thodox ("Opinion,  he  .uu'ans  the  generally  or  univerfally  rcceiv'd  Opini- 
on  ol'  the  Calvinid  Churches.     Kxcr.   81.  pa^.  1311  and  iz. 

Bh  z  A  propofcs  rLefe  two  Rii  es  or  Maxims,  viz,.  1.  That  the  Sup- 
j)cr  is  inlHtutcd  for  Difciples,  and  that  all  fuch  as  pro.'cfs  Chrill  are 
I)i((ipe?. 

Mr.  Thoynat  Hooker,  is  of  the  fame  Sentiment  with  B^z^  before-men« 
tioncd.     Sec  iiurnjcy ,  p:ig.  41.    42. 

Of  the  fame  Sentiment  like  wife  are  McfTrs.  BAiib^  Himpbr)' ,  Tnnfon, 
all  which  hive  wrote  in  dcfcnlc  of  it. 

Mr.  Stoddard,  oi  New-Englami,  joins  liis  Suffrage  to  rhofe  juO  men- 
tioned, snd  h.8  wrote  ill  fmdicationoi  it,  a  13ooK,  entitled,  jin  ^t» 
fcfll  fo  the  UflVicd* 


^he  Terms  of  Communion  of  the  vifiblc  Church.  29 

that  arofc  even  in  the  early  Times  of  Chriftianity,  between  the 
Eiijitrn  and  ly'tjiern  Churches^  which  came  to  that  pitchy  that  they 
excommunicated  one  another,  and  that  tor  no  greater  Matter 
than  the  (jbfcrvation  of  Eajier  upon  different  Days  !  Much  lika 
this  wai  the  Ferment  and  Prejudices  that  arofe  between  the  Jt^'ji/h 
and  Gentile  Chrillians,  and  their  uncharitable  Condud  towards 
each  other,  which  were  flill  of  an  earlier  Date.  Prifidcnts  that 
demand  our  pity  ^nd  cautiotiy  bjt  deferve  not  our  Imitation  !  but 
of  the  latter  1  know  no  Example  in  Scripture  or  Hillory  ;  and 
far  lefs  is  there  any  Foundation  in  the  ticly  Scriptures^  or  in  our 
excellent  Co>if^£iion  of  Faith ^  for  fuch  unaccountable  Proceedings ! 
No  !  Our  Church  is  fo  far  from  fuch  an  unrcafonable,  uncharita- 
ble and  Church  dividing  Principle,  that  Ihe  does  not  make  her 
Opinion  of  Peoples  fccrtt  fpiritual  Experiences  the  Ground  ol  a  far 
i«fs  cenj'ure,  viz.  o(  fit/pending  them  from  the  Lords  Supper  for  a 
Time:  Nor  does  flie  make  a  Difference  in  circumliantial  Points, 
(fo  far  as  I  know)  a  failicient  Ground  for  any  Cenfare  at  all. 

You  know,  my  Reverend  and  Beloved  Fathers  and  Brethren,  it 
is  our  bounden  Duty  to  beware  0^  d\\  fuprrjiitious  human  In^oentiofis^ 
in  Dodirine,  Worjhip  and  Difcipline,  however  pioufly  they  are  de- 
fign'd  and  zealoufly  they  are  defended  notwithilanding.  We  are 
commanded  by  fupream  Authority  to  Jiand  faji  in  the  Liberty 
twherenxith  Chrill  has  made  us  free^  lecjl  nve  be  entangled  in  a 
Take  of  Bo7idage,  The  Lord  Jcfus  is  the  only  King  and 
Head  of  his  Church;  he  alone  is  her  Lawc-glvcry  ivho  is  able  to 
fa<ve  and  to  dcjlroy  ;  he  only  has  Authority  to  make  Terms  of 
Comynunion  for  his  vifible  Kingdom,  and  to  thofe  we  mull  ad- 
here   inviolably. 

He  has  given  us  a  perfect  felf-confilient  Syftc7n  of  Latvs, 
which  need  no  Addition  of  new  ones  of  our  Contrivance  to  com- 
pleat  their  Number,  No.  A  faithful  obfervance  of  thofe  whicli 
Chriji  has  given  us,  will  fully  anfwer  the  valuable  End  proposed. 

Our  dear  Redeemer  is  faithful  in  allhis  Houfe,  as  Mofes,  for  he 
is  Wifdom,  Goodnefs  and  Love  itfelf ;  he  has  never  freed  his 
Churches  from  the  Ceremonial  Inllitutions  of  a  divine  Original, 
to  gallx.\\t  Necks  of  his  Difciples  with  a  heavier  Toke  of  human 
Inventions,  No.  his  Jlp/v  is  peculiarly  eafy,  and  his  5;;^/-^^«  Tight 
in  the  prefent   Evaiigelick  Day« 

Now  Sirs,  as  we  Ihould  difdain  to  couch  like  IJJachar  under 
the  Burden  of  unrcafonable  impofitions  of  others  in  Matters  of 
Liberty;  fo  common  JulHce  requires,  that  we  fhould  equally 
abhor  impofing  our  Notions  about  Circutnjlantials  upon  them ; 
let  us  ever  Remember  and  obferve,  the  golden  Rule  of  Rightcouf- 
nefsy  which  Our  Lord  has  given  I  Is,  'viz.  to  do  by  others  as  ixit 
ixould  hanje  them  do  by  us.     But  I   proceed  to  the, 

Second,  General  Head  propos'd  which  was  to  enquire ;  What^ 
is   to   be    underjhod  by   the    PEACE    of  JERUSALEM. 

To  tliis  End  obferve,  that  Peace  is  threefold,  «i'/«.  with  God, 
ivith  ourjehes,  and  with  our  Neighbour, 

Peace 


^o     The  Nature  of  Peace  with  God  and  Oiirfclves. 

P:/ice  with  6W,  confilb  in  adiial  Reconciliation  to  him,  thr(/ 
a  fincere  and  unrcrerved  Acceptance  of  t]ie  Lord  'jtjus  Chrijl^ 
the  Peace-maker,  in  all  his  Offices  and  Relations,  fjily,  freely  and 
forever  ;  as  well  as  thro"  an  intirc  Dependance  upon  his  Merit^ 
as  the  only  defcrving  Caufe  of  our  Acceptance  with  God  :  Which 
is  prcceedcd  in  the  Adult,  wirh  a  dijlreJJifTg  Smfe  of  oar  awful  na- 
tural En.Kii'y  againft  God,  our  extrcam  uvdonifs  thereby,  and  ouf 
utter  Impatency,  eitlier  to  m^ke  Satisfaction  to  divine  j-jflice  for 
our  Offences,  or  cure  the  moral    Maladies  of  our    Minds. 

And  is  follo'.v'd  with  an  implacable  hatred  againft  S'lv,  the 
great  make  bate  between  God  and  us  ♦  ;  a  high  /.na-ation  for 
"jejus  Chrijly  the  Peace-maker  ;  an  honourable  ejlcem  of,  and  cor- 
dial comfiacetice  in  riie  Gofpel  Plan  of  Peace,  together  with  a 
friendly  Dlfpofiticn  and  luhu^oiour  habitually  towards  the  Author 
of  Pi\'icfj  the  blclTcd  God,  his  Uokoio-  and  Kingdom^  and  towardj 
all  fuch  whcon  we  conceive  to  be  his  People,  (when  freed  from 
the  Power  of  unreafon^ble  Prejudices  and  violent  Temptations) 
whatever  Deno;nination  they  bear,  and  tho'  they  differ  from  us 
in  Icirer  Things. 

This  Peacr,  as  weU  as  that  with  ourfelves,  and  our  Neigli- 
bour,  proceeds  from  GOD  the  Father^  a^  the  Projector  of  it,  in 
the  Depths  of  his  unfearchable  lViJdom\  and  hence  the  Author  to 
the  HcbrfzLs  fpeaks  of  him  in  this  endearing  llrain,  No'iv  the 
God  of  Perce  thiit  brotight  from  the  Dead  our  Lord  Jefus,  that 
great  Shepherd  of  the  Sheep,  thro"  the  Blood  cf  the  I'verL'fting 
Co^jrnant. 

This  P//7r(^  proceeds  alfo  A om  Cod  the  Sov,  as  the  Purchofr 
of  it,  by  the  invaluable  Treafurcs  of  his  precious  Blood  ;  and 
hence  in  t^e  Epiftle  of  Paul  to  the  Colofians^  he  is  faid  to  ha\  e 
made  Peace   tiro'  the  Blood  of  his  Crofs. 

This  Prz-^rf-  proceeds  likewife  from  God  the  Holy  Gh-ff  as  the 
0-pplyer  of  it,  by  the  efficacious  influence  of  his  Operaticnsy  withr 
out  which  we  would  not  accept  the  AJediator,  nor  could  our  na- 
tural Enmiry   be  broke* 

PEACE  with  ourfelvcs,  confilh  in  a  calmnefs  fwcetnefs  and 
holy  fecurity  of  Mind,  following  after  Reconciliation  to  God  by 
Faith,  and  flowing  from  Communion  with  him  in  Lo'vr^  f  at- 
tended with  a  habitual,  unreludant,  unrclervcd,  undifguis'd,  uni- 
form Subjedion  to  his  Government,  both  b)  his  Precepts  and 
Pro'videnccs  ;  and  neither  iliuns  the  Tryal  of  God's  Word,  nor 
is,  for  the  general,  puffed  w\>.  This  Peace  is  an  imaluable  Jewel, 
the  b^elTcd  Eegnc-^  which  the  blefled  Jcfus  left  to  his  Dilciples  j 
the  agreeable  reft  of  the  Soul,  and  the  Life  of  Life  ;  hereby  we 
are  fwcctly  fupported  under  every  prefent  prclTure,  and  fufficicntly 

fortify 'd 

•  Pax-  Dei,  efl  bcllum,  contra  fatanam.  Peace  with  God  is  War 
againft   the  nevll. 

I  Union  ro  God  in  Chrift  by  Faith,  is  the  Ground  of  Commuaioil 
fn  the  divine  Love. 


Of   Peace  Ojconomic^ul.  ji 

fortlfy'd  againft  every  uneafy  fear  of  future  Mifcry  and  Danger. 
1  hib  makej  the  Soul  ferene  under  the  moil  glooiny  a. id  for- 
»iidable  afpeds  of  Providence  ;  liable  and  unQiaken  amidll  all  th« 
Revolutions  of  Nature,  and  (hifting  Scenes  of  Time. 

PEJCE  with  our  Neighbour  is  threefold,  viz.  OEconcmJcal, 
Pvliiical,   Eicbfiajiical. 

PEACE  OEconornicaly  or  quiet  in  the  Family^  is  a  comforta- 
ble Privilege,  ^Pfal.  cvii.  41.)  He  fctteth  the  Poor  on  high  from, 
Jj/iidioTty  and  tnaketh  him  F ami  lies  like  a  Flock  ;  the  Rlglteous 
Jf-uill  fee  it  and  rc'yyce,  and  all  Iniquity  Jhall  ftop  her  Mrutb. 
Among  the  furpriznig  Changes  which  a  fovereign  Pro^uidence  brings 
to  pais  Ibnietimes  among  the  Affairs  of  the  Children  of  Men,,  this 
that  the  Pj'ulmijt  mentions  -in  this  Pfalm,  is  very  remarkable. 
Ihat  while  the  Almighty  abafes  the  Great  and  Honourable, 
pours  Contempt  on  Princes  that  abufe  their  Authority,  and  flight 
his  Mercy,  while  he  dethrones  them  from  their  Grandeur  and 
Dignity,  reduces  them  to  dillrefling  ftraits,  and  Caufes  them  to 
wander  in  the  Wildernefs  where  there  is  no  Way  ;  ba.'ftes  their 
Councils,  and  breaks  their  Pride  and  Pomp.  He  in  the  meaa 
Time  exalts  the  Humble,  he  fetteth  the  Poor  on  high,  he  raifes 
them  from  the  Dull  of  meanefs  ar.d  obfcurity,  tQ  Places  of  Truft 
and  Honour.  And  that  which  adds  equal  Security,  Beauty  and 
Eafe  to  their  EU'-jation,  is  the  number  and  quietnefs  of  their 
Children  and  Families,  he  mc.kcs  their  FuNiilirs  like  a  Flock  ;  a 
Flock  of  Sheep  ;  numerous  indeed  ;  but  meek,  peaceful,  uieful, 
fociable,.  in  this  refemblmg  the  true  and  living  Members  of  the 
Church  of  Chrill,  who  are  cloathed  with  this  inllruclive  amiable 
Charaditr.  {John  X  )  When  ones  Family  is  quiet  and  calm,  it 
is  a  noble  Ajylu7n,  a  little  Sanduary  to  retreat  to  from  Tempefts 
abroad,  a  great  Satisfadion  and  Support  in  Life,  that  fooths  all 
our  Sorrows,  fweetens  ail  our  Labours  and  Anxieties,  and  lulls 
every  Grief  to  reft.  Bat  the  Contrary  is  no  little  Addition  to 
our  other  Calamities  ;  it  ftorms  us  from  our  proper  Place  of 
Refuge  and  Retreat;  puts  Vinegar  and  Nitre  into  our  Wounds, 
and  adds  double  weight   to   all  our  Woes ! 

PEACE  Political,  or  quiet  in  the  State ^  (of  the  right  Kind) 
is  a  freedom  from  War,  with  National  Enemies,  upon  a  fafe  and 
honourable  Foundation,  and  a  Union  and  Harmony  among  our- 
ielves,  refpefting  Matters  of  a  civil    Nature. 

Then  we  no  more  hear  the  confus'd  noife  of  the  Warricr^  or 
fee  Garments  roiPd  in  Bloody  a  rueful,  pilious  lpetl:acle,  that  can- 
not but  excite,  in  generous  Bofoms,  the  fofteft  Sympathy's  of  Sor- 
row, the  tendereft  Sentiments  of  Humanity  ! 

How  amiable,  defirable  and  valuable  a  Benefit  muft  ^o/zV/Va/ 
Peace  (of  the  right  Kind)  be  ;  it  opens  a  pleafing  fcene  of  Pi.nty 
before  us,  and  frees  us  from  innumerable  Jnxiitiesy  l^Pfal.  clxvii. 
14.)  He  maketb  Peace  in  thy  Borden  and  filet h  thee  -iLith  the  Jincjt 
•f  the  Wheat. 

It  muft  needs   be  an  entertainins   Profpe«5t  to  Ucvout  Noah^ 


32  Of  Peace  Ecclefiaftical. 

after  he  had  been  fo  long  exposM  to  a  conftant  Scene  of  ex- 
traordinary  Terror^  by  a  more  Ihocking  hru)tdntion  then  any  of 
the  Sons  of  Men  had  ever  fecn  before ;  lo  long  immur'd  in  a  float- 
ing Callle  of  immenic  and  unweildly  bulk,  which  had  neither 
htlm  nor  Compofs  to  check  its  random  Motions,  amidll  a  vail 
abyls  of  Waters,  upon  the  foaming  a..gry  Main,  together  with  fo 
prodigious  and  troublefome  a  l-'amily,  no  lels  tiian  a  World  of 
Animals  in  its  capacious  Bofom ;  Creatures  of  every  Kind  and 
Form,  amiable  and  hideous,  mild  and  malignant :  1  fay  it  mull 
needs  be  agreeable  to  him  to  feel  tiiis  valt  Machine  rtjt  from  its 
wild  wandrmgs,  upon  the  lof^y  lummit  of  Ararat  !  To  hear  no 
more  grating  noify  Murmurs  of  defcending  Torrents,  or  awful 
Shrieks  of  expiring  Mortals,  abandoned  to  the  depths  of  Woe, 
frightned  at  the  difmal  Symptoms  of  Natures  Catajirophe;  and 
their  own  approaching  Fate  ;  upon  his  opening  of  the  Ark  to 
behold  the  ail'waging  Waters,  and  the  miid,  returning,  faithful 
Do-uf,  returning  not  on  a  lingering  IVing,  bat  with  a  rapid  Flighty 
carrying  the  amiable  Emblem  of  Peace,  an  Oli^e  Leaf  in  her 
Mouth,  an  agreeable  Symptom  of  the  Rc/urredion  of  entomjd 
Nature,  a  lure  Sign  of  her  emerging  above  her  watry  PrefTures, 
into  her  original  Form,  Beauty  and  Uie.  (at  leall  in  Tome  Degree) 
Give  me  leave,  my  dear  '^-rethrcn,  to  make  this  brief  Reflection, 
in  pn/Jant,  O  happy,  thrice  happy,  are  all  thole  who  finding  no 
more  rejl  in  this  weary  World,  this  mazy  Labyrinth  of  Labour 
and  of  Woe,  do  fly  with  an  eager  iving  by  Faith  to  Christ, 
the  Sanftuary,  the  Ark  of  the  oppreiled,  the  Reft  of  the  weary, 
the  Ballom  of  the  wounded  :  This  glorious  God-Man,  our  venera- 
ble Imanuel,  will  fave  thofe  that  Trull  in  him,  from  the 
awful  torrents  of  divine  Refentment,  and  from  flnking  in  the  Sea 
of  Jehovah's  anger.  He  is,  as  the  Prophet  Ifaiah  expreflies  it, 
ti  hiding  Pln.ce from  the  Wind,  and  a  convert  from  the  Tempfjl^  as 
Rivers  of  Water  in  a  dry  Place,  and  as  the  Shado-xv  of  a  great 
Rock  in  a  nveary   Land.     But    J    proceed, 

PEACE  Eccltfiajlical,  or  Peace  in  the  Church,  is  oppofed  both 
to  Schifm  from  within,  in  its  own  Body,  and  Perfcution  from 
without,  from  open  Enemies.  This  Ptace,  with  Truth  and  Righte- 
cufnefs,  is  one  of  the  moll  important  Mercies  upon  Earth.  Now 
the  Peace  of  ""jerufalem,  whicii  we  fliould  pray  for,  includes  all 
the  Kinds  of  Peace  I  have  mentioned  :  When  we  ufe  this  Petition 
in  our  Prayers,  we  beg  or  fupplicate  that  the  Members  of  the 
vifiblc  Church  may  have  Peace  with  God,  Peace  in  their  own 
Confciences  ;  Peace  in  their  private  Families  ;  Peace  be  Kvithin  thy 
Walls  ;  and  likewife  that  there  may  be  Peace  in  the  i^tate.  Prof- 
ferity  in  her  Palaces  ;  and  particularly  that  their  may  be  Peace  in 
the  Church,  Peace  in  Jcrufalcm,  that  Ihe  may  be  as  a  City  compaSl 
together. 

Nov/  feing  that  the  Peace  of  the  Church,  is  cfpecially  intended, 
let  us  fix  our  Meditations  upon  this  momentuous  SubjeSl,  for  a 
little  while,  and  enquire,  what  is  intended  by  the  Puace  of  Je- 
rusalem? Im 


JVbat  the  Peace  of  J-riifalem  fiippofcs.  2'i 

Ik  anfwer  to  this  Enquiry,  let  it  be  obfcrv'd,  ih;it  Peace  gene- 
JTftlly  fuppofes  Debet:  and  Contention  preceeuing,  which  ala.,  to 
the  great  Scandal  of  C'hrillianity,  is  too  natural  and  common 
among  the  ProfeQbrs  of  it ;  the  principal  Caufes  of  which,  are 
unUind  treattn:ut  of  one  another,  dilYerent  Stntimnits  in  imaller 
Matters,  of  curious  Speculation,  which  have  little  Influence  up- 
on Praiiticc  ;  the  remaiiuljrs  of  Corruption  in  all  Men,  which 
the  grand  Enemy  of  the  Churches  Peace  inllamcs,  by  raifing/r///^r 
Reports,  and  cfpecially  when  they  keep  at  a  DiiUncc  from  each 
other,  and  aggravaiinj;  true  ;  and  by  afcribing  every  Thmg 
faid  and  done,  to  a  bad  Dcfign  ;  as  well  as  by  working  upon  the 
Ignorance  and  Narrownefs  of  fome  Mens  Minds,  the  peculiar 
heat  of  their  Tempers,  and  warmth  of  their   Imaginations. 

Now  as /'t'^r^  generally  fuppofes  Contentiojt  and  Debate,  and 
fometimes  in  confcqucnce  thereof,  an  open  Breach  of  Union,  fo 
under  this  View,  it  i?np!ies  thefe  Things  follov/ing,  <viz, 

1.  A  Cejfation  of  Arms,  a  laying  afide  for  a  Time  hoftile  attacks^ 
(tending  to  the  Prejudice  of  each  others  CharaSlers)  which  is  the 
firft  ftep  to  Peace  ;  this  gives  room  to  think  and  reflea: ;  this  gives 
lealure  to  parley  and  deliberate  cooley  upon  the  tendencies  and 
ifTues  of  Things. 

2.  Peace  after  Contention  and  Debates,  implies,  Propofals  of 
Accommodation,  which  among  contending  Parties  that  ferioufly 
defire  Peace  ftiould  be  mutual,   condefcendijig  and  Scriptural ; 

I.  They  ftiould  be  mtitual,  bccaufe  in  Contro'verfies  that  rife 
to  a  high  Degree  of  Warmth,  '  and  continue  for  a  confiderablc 
fpace  of  Time,  there  is.  generally  faults  on  both  Sides,  thofe 
that  are  moll  in  the  right,  are  in  fome  Things  in  the  wrong,  at 
lead  in  their  corrupt  way  of  Managing,  v/hat  is  materially  right ; 
but  alas  it  is  as  Difficult  for  us  to  be  convinced  of  our  Ivlijiukcs, 
as  it  is  eafy  and    natural  to  Miflake  ! 

The  Caufes  hereof,  are  our  native  Ignorance,  Pride,  Prejudice^ 
and  immoderate  Self-Lo<ve ;  hence  we  have  the  Eyes  of  Argus^ 
are  quick  fighted  to  difcern  others  faults,  but  as  to  our  own,  we 
are  as  blind  as  Moles,  and  as  deaf  as  Adders,  unwilling  to  fee  them, 
(naturally)  unwilling  to  hear  of  them,  unwilling  to  own  them,  how 
plain  foever  they  are  pointed  out  to  us,  we  can  more  eafily  dif- 
cern -d  Mote  in  our  Brothers  Eve,  than  a  Beam  in  our  own. 

And  tho'  we  all  in  Words  difclaim  the  Doftrines  of  hrfaUhility 
in  Judgment,  and  PerfeBion  in  Pratlice  ;  yet  it  would  feem  that 
many  hold  both  practically  ;  for  they  look  upon  it  to  be  a  very- 
great  difgrace  to  be  convinced  of  any  Miftake  in  Opinion,  even 
in  lefTer  Things,  and  any  mi/conduct  in  Praccice  confequent  there- 
upon ;  and  therefore  to  prevent  that  falfe  Difgrace,  they  will  hold 
fall  their  pretended  Orthodoxy  in  every  pundiilio  with  the  iloutell 
obflinacy  ! 

As  they  have  fwallow'd  perhaps  not  a  few  Things  by  the  lump 
thro'  an  implicit e  Faith,  without  impartially  examining  the  Grounds 
•f  their  Perfvvafion,  fo  it  would   feem  they  arc  j^efolved  to  hold 

^  the 


34  Propofals  of  Peace  Pjculd  be  mutual. 

the  whole  of  it  faft  and  firm  to  the  Death,  againft  ail  Oppofifion,^ 
akho'  it  be  of  Scripture j  Rtaj'vn^  Antiquity^  yea  and  common  Scnfc^ 
ai.d  thus  they  go  thro'  thick  and  thin  with  undaunted  Coarage, 
fo  that  one  had  as  good  alnioil  take  a  Bear  by  the  Tooth,  or  taJk 
to  a  Blacky  as  to  fuch  rigid  herce  Bigots  ;  for  while  they  are  fpokea 
to,  they  are  not  modcltiy  concluding  they  may  be  millaken  as 
well  as  other  People,  and  fo  endeavouring  to  weigh  impartially 
what  is  fpoken,  no,  not  at  all  ;  they  conllantly  take  it  for  granted, 
that  they  are  certainly  Right  in  all  their  Sentiments^  and  therefore 
inllead  of  weighing  what  is  fpoken,  ilK:y  are  contriving  to  hnd* 
out  fome  plaulible  pretext,  lome  Jhado^  to  fcrene  and  help  them- 
to    hold  fall  their  favourite  infaiiblc  Notions. 

Tho'  it  is  generally  acknowledged  that  ijoe  Jljould  grozu  in 
Kno-wledgr,  yet  fome  are  fcar'd  at  more  enlarged  Views  of  the 
fame  Things,  which  they  had  fome  daik  and  confu^'d  Notions  of 
before,  and  much  more  at  the  Dilcovery  of  any  Point  of  Truth 
even  in  Circumjlantials,  which  they  did  not  know  before,  as  if  it 
was  a  Duty  to  bind  ourfelves  forever  in  the  fordid  /hackles  of 
that  ignorance  and  narrownefs  of  ^>oul  which  is  common  to  People 
in  younger  Years,  when  they  begin  to  profcfs  Religion,  and  to 
be  frightned  at  the  Anfwer  of  our  own  Prayers  for  VVifdom  and 
Xnowledo^e,  as  well  as  fliun  the  granting  of  our  Requells  with  as 
much  Care  as  poiTible,  in  order  to  keep  our  Credit  with  thofe 
of  our  own  Caji  and  Utatiire  :  For  if  it  happen  that  we  are  by  a 
larger  View  of  Things,  conilrained  to  ditler,  tho'  upon  the  firmeit 
Foundation  of  Reafon  and  Re^oelation,  the  Breadth  of  a  Hair  in 
after  Years,  from  our  firll  raw  and  indigefted  Notions  of  Things, 
it  is  an  unpardonable  Imauity  and  Scandal,  not  to  be  wiped 
away.  And  if  that  be  the  Cafe,  that  we  muft  hold  every  No- 
tion we  have  had,  right  or  wrong,  it  is  certainly  bell  to  avoid  clofc 
thinking  upon  Things  altogether,  and  examining  of  them,  Icall 
thereby  we  be  forc'd  to  quit  fome  Notion  we  have  held  before, 
or  in  other  Words,  we  muft  maintain,  with  the  Papijis,  that 
Ignorance  is  the  Mother  of  De^voticn  !        Farther. 

2.  The  Propofals  of  Peace  fhould  be  Condifcending  ;  for  it  is 
fuch  only  that  have  a  tendency  to  remove  Prejudices,  and  con- 
ciliate mutual  Love  and  Refpe(n:  ;  every  Thing  fhould  be  given 
up  for  Peace,  but  Truth  and  Holinefs.  The  more  we  give  up 
our  Hiannurs,  our  Pride  our  Prejudices,  yea  our  Credit  among  the 
Ignorant  of  Mankind,  if  the  Cafe  require  it,  and  we  do  no  In- 
julticc  to  ourfelves  therein,  the  more  we  obey  the  Precepts  and  An- 
Aver  the  Dcfgn  of  tlie  G  of  pel  of  oar  Lord  Jesus  Christ,  which 
enjoins  us  t^o  deny  ourfel-ves,  to  take  up  the  Crofs  of  our  Mafter, 
Xii  fKortify  ow^  Corruptions,  and  let  not  our  Rigour  and  Stijj'ncft 
(in  fmali  Things)  but  our  Moderation  be  kno^vn  to  all  Men. 

3.  Thk  Propofals  of  Peace  and  Union  fhould  be  Scriptural,  fuch 
as  the  King  of  the  Church  has  appointed,  and  no  other;  not 
fuch  as  fome  Devout  Men,  of  narrow  Mind-j  and  hot  Tempers,  have 
contrivM,  with  a  pious  Furpofc  lo   maiiUaia  Truth  and  promote 

the 


The  Scriptitrd  Terms  of  Peace  and  Untcn.        35 

.the  Purity  of  the  Church  :  Let  tlicir  Piety  and  Learning  be  never 
ib  great,  and  their  Defigns  never  fo  good,  they  have  no  Autho- 
rity to  impofe  their  Noiions,  about  Circum/iatitials,  as  Terms  of 
Communion. 

In  general  I  may  obfcrve,  that  the  Terms  that  fliould  be  pro- 
pos'd,  are  fuch  as  tend  to  preferve  and  tranfmit,  pure  and  uncor- 
rupted,  to  the  latell  Porterity,  the  effcntial  ;:nd  necefTary  Truths 
of  Christ  on  the  one  Hand,  and  yet  to  maintain  inviolable  the 
Liberty  fivhercnvith  Chrift  hns  viade  us  free,  upon  the  other, 
and  not  entangle  ourfelves  again  with  a  new  I'oke  of  Bondage 
of  human  Invention,  and  thereby  open  awful  Occafion  for  a  coa- 
tinued  feries ,  of  i»chifm?,  Convulfions  and  Confufions  in  the 
Church  of  God, 

Now  the  fcriptural  Terms  of  Ecclefiaflical  Peace  ard  Union, 
are   either  Do8ririal  or  Fmnical. 

The  DodrinalTcrrn  of  Feacc  and  Union  which  our  Lord  has 
appointed,  is  a  Confcllion  of  ejjcntial  and  necclFary  Artichs,  in 
Dodrine,  Worfliip  and  Difcipline,  contained  in  the  holy  Scriptures, 
agreeable  to  wiiichare  our  excellent  Wcjlniinjler  ConfcJJlon  of  Faith, 
Catcchifms   and  Direttory  for  Worfhip  and  Government. 

These  Tcrtjis  are  truly  Scriptural,  inafmuch  as  we  are  enjoin'vl. 
jn  the  facred  Oracles,  by  the  fame  fupream  Authority,  to  rejeEl 
Heriticks,  or  thofe  that  obflinately  \iQ\'\  fundamental  Errors,  after 
the  firft  and  'Jrcond  Jdfnonition,  and  in  the  mean  Time  to  recei-vi 
the  Weak,  who  hold  circumftantial  Errors,  being  in  other  Things 
found.  We  are  of  Confequence,  plainly  direded  to  make  efj'cn' 
tial  and  nccrfary  Articles  only.  Terms  of  Cc>m?nunion, 

And  indeed  thefe  terms  are  rational,  Catholick,  and  peaceable, 
they  may  be  defended  by  Argument,  and  no  other  that  I  know 
of,  tlicy  are  a  noble  Mcdiinn  between  two  dangerous  Extreams  of 
unjaflifyable  f-jcrity  upon  the  one  Hand,  and  Criminal  laxnef,  on 
the  other,  the  former  of  which  encroaches  upon  our  Liberty,  and 
the  latter  is  Prejudicial  to  Truth,  both  which  ought  to  be  ever 
Dear  to  us  !  If  any  other  Method  befidcs  what  is  before  men- 
tioned be  taken,  either  fundamental  Truths  will  be  beiray'd, 
or  good  Men  rejedled,  whom  we  are  commanded  to  receive, 
and  who  when  receiv'd,  are  like  to  be  of  fervice  to  Christ'j 
Kingdom. 

Nor.  fliould  it  be  lightly  pafTed  over,  that  we  fhou'd  not 
receive  the  V/eah,  to  doubtful  difputations,  i.  e.  we  fliou'd  not 
diilrefs  and  enfnare  them,  with  Debates  about  Things  of  fmall 
Moment,  which  are  comparatively  doubtful  and  uncertain,  not 
only  obfcure  in  their  own  Nature,  but  fuch  as  there  is  no  abfolute 
promife  of  the  Holy  Undion  to  lead  all  good  Men  to  the  Know- 
ledge of;  and  feeing  the  Cafe  is  fo  it  is  no  Argument  either  of 
good  Judgment  or  great  Humility,  to  be  very  peremptory  and 
confident  about  fuch  Things,  becaufe  the  confidence  is  difpro- 
portion'd  to  its  foundation,  the  foundation  is  obfcure  and  un- 
f  ertain  what  good  and  great  Men  differ  about,  ^id  ihe  coniidencc 

F   2  is 


3 6         The  Seripfual  Terms  of  Peace  and  Umo7f, 

is  fo  peremptory  and  certain  as  if  they  were  not  liable  to  Miftake, 
but  were  exempted  peculiarly  from  the  common  Frailties  and 
Wcakneiles  of  human  Nature  ;  will  a  difcreet  Man  ralfe  a  Supers 
llru(5ture  larger  then  its  B^yJJs,  or  will  our  Paffions  and  Prejudices 
alter  the  Nature  of  Things  ?  * 

The  ahu/e  of  thefe  Te/y.vs  cannot  take  awf^  the  regular  Ufe 
of  tiiem,  no  more  than  the  abufe  of  other  good  Things  can 
reafonabiy  deprive  us  of  the  comfort  of  them. 

And  tho'  the  Number  of  eJlcntial  and  neceffary  Articles  has 
not  Iiitherto  been  determined,  by  any  Church  that  I  know  of,  yet 
every  Perfon,  and  of  v.-onfcquence  ^every  Church,  as  fuch,  muil 
certainly  have  a  right  to  determine  for  themfelves,  what  they 
reckon  to  be   fuch.     But  to  proceed, 

The  Practical  "Term  of  Peace  and  Union  in  Churches  wheie 
there  are  complaints  of  MifccvJuSl,  are  either  an  Exprefs  verba^ 
acknowledgement  of  them  in  Things  of  a  Moral  nature,  or  a 
Refcnnation  from    them. 

No  doubt  in  Churches  formed  and  united,  an  explicit  open  ver- 
bal Acknowledgment,  fhiould  be  required,  efpecially  for  grofs  In- 
flances  of  immoral  Conduft,  which  the  Light  of  Nature  teaches 
the  Sinfulnefs  of. 

But  when  the  Church  is  either  in  its  Infancy  not  fully  form'd,  or 
in  a  broken  and  di-vickd  State,  and  when  there  is  a  Reformation  from 
the  Evils  complain'd  of,  and  urging  a  ^jerbal  Ackno^'Aedgemtnt 
tends  to  open  v/ider  the  bleeding  Wounds  of  the  Church,  to  tear 
lier  in  pieces ;  and  confequently  to  deftroy  her  ;  it  Ihould  not  be 
infiHied  on  even  in  refpecl  of  grofs  Immorality  ;  becaule  the  Defign 
of  Dijcipli'fie  is  anfwered  by  Reformation  in  fuch  Cafes,  and  much 
lefs  Ibould  it  be  even  propofed  at  all,  in  Matters  which  are  (com- 
paratively fpeaking)  of  a  doubtful  Nature,  and  have  long  lince 
Jiappened  ;  to  fay  that  there  ihould  be  no  Moderation  us'd  in  the 
'  P?fcipline  of  the  Church,  [no  epeceia  juris)  no  Variation  of  it's  Exer- 
cije,  under  different  Circumflances  and  A'peiSl-,  in  fuch  a  Manner  as 
tends  to.preferve  the  Church  from  Ruin,  is  to  fay  in  cjfed  that  it  is 
unreafonable  and  indefenfible,  and  confequently  to  impute  to  Jesus 
Ch?.ist  the  Author  of  it,  either  want  of  IVifdom,  or  want  of 
J^o've,  in  forming  the  flan  or  Model  of  it's  Inftitution,  both  which 
are  falfc,  and  blafpLemous,  and  of  Confequence  that  from  which 
fuch  Confequences  natr,:fally  and  eafily  flow  ^  to  apply  the  fame 
Medicine  to  the  Body  in  all  the  Variety  of  it's  Maladies  in  the  fame 
Manner,  and  in  the  fame  Degre,  would  tend  to  kill  inftead  of  a 
Cure,  and  thus  it  is  in  Ecclcfiairical  Matters.     But 

3.  Peace  does  not  only  imply  a  C'[fatio'(i  of  Arms,  and  Pro- 
fofals  of  iicommadaticn,  but  Yikcmic  om'ii'CicerQ  Acceptance  of  them, 
^ftcr  due  Deliberation  upon  their  Nature  and  Importance,  and  with 
full  P  eiblution  thro'  divine  Grace  to  adhere  thereto, 

4.    It 

*  Stabit  opqs  mllius,  fi  bene  fixa  Bafis.  The  SupexUl'uflure  will 
llfjnd  the  fiinjer>  Uiat  the  F^uuriation  be  well  iairf*  ^ 


Peace  impUes  Love  and  friendly  Ofices.  57 

4.  It  implies  real  RecoriciIiafio7i  upon  this  Acceptance  j  when 
the  Terms  of  Peace  propofed  are  mutually  come  into,  we  fhould 
then  bury  in  perpetual  Obli'vlon  pait  Ojj'rjices,  as  tho'  they  had 
jiever  been,  and  return  to  a  State  of  fmcere  Friendjhip,  with  the 
fame  Readinefs,  as  tho'  there  never  hr.d  been  any  Breach ;  if  our 
Brother  offends  us,  as  our  Lord  obferves,  not  only  fe^jen  times ^  but 
fenjenty  times  ffven  ;  ^jce  Jhould  forgi've  him,  and  Sirs,  the  greater 
the  Gftences  have  been,  the  n.ore  noble  and  Cxodlike  is  the  For- 
givenefs ! 

5.  Peace  implies  a  Union  by  Lc^^e  (at  leaft)  to  thofe  we  are 
reconciled  to.  Lcve  is  the  Band  of  Souls,  (gluten  animcrum) 
the  Cemint  of  Socielies,  without  which  they  canno.t  continue  or 
fubfift  comfortably,  or  proLtably  in  a  State  of  Union. 

Love  is  the  Sub  fiance  of  the  Lanx,  the  Scope  of  the  Gcfpel,  the 
Glojy  of  Chrifiianity  ;  by  this  we  imitate  the  bleilcd  God,  in  one 
pf  his  mod  amiable  Attributes,  which  he  himfelf  reckons  his  Glo- 
ry [Ex  34 )  By  this  we  promote  the  Rtiigim  oi  the  mi:ek  and 
peccable  Je/us,  more  eftedluaily  than  by  all  our  aiigry  Contentions 
and  Debates,  about  lefTer  Things ;  by  this  we  adorn  our  ProfeiTion 
and  Character,  in  the  Eyes  of  all  Mankind,  who  are  not  blinded 
and  byafs'd  by  the  Force  of  PaJJton  and  ?yeji-cUce\  and  the 
morp  numerous,  and  as  we  fuppofe  heinous,  the  Offences  have 
been  that  we  pafs  over,  the  mors  eminent,  the  more  noble,  the 
more  Chrift-like  is  our  Lo^je ;  becaufe  it  is  the  more  free  and  im- 
merited,  the  more  ftrong  and  efficacious. 

6.  Peace  implies  the  Performance  of /r/V;?.-//)>  Offices,  to  each 
pther,  after  Reconciliation  to  and  Union  with  our  Brethren.  O 
how  ftately  and  glorious  does  it  look,  not  only  to  pafs  by  Offences, 
and  love  with  our  Hearts,  thofe  who  have  done  us  Injury,  but  to 
delight  to  do  them  all  the  kind  Offices  in  our  Power,  and  contend 
with  them  who  fhall  lo-ve  moil,  and  exceed  each  other  in  Courtely 
and  Gentlenefs,  in  A6ls  of  Benignity  and  Endearment !  This !  this  ? 
isvj  dear,  reverend,  honoured  and  beloved  Brethren !  is  the  Reli- 
gion of  the  holy  Jesus,  it  breathes  Sweetnefs  and  Mercy,  it 
fmells  of  the  fragrant  Spices  of  Heaven  :  O  it  imitates  the  gra- 
cious Dealings  of  the  blelTed  God,  with  his  poor  fmful  froward 
Creatures,  in  which,  are  flupenduous  Stoops  of  condefcending  hum- 
ble Majelly,  mixed  with  aftoniihing,  incomprehenfible,  inexprefTible, 
and  unparallePd  Difplays  of  the  llrongeft,  purell  AiFedion,  the 
richeft  Benignity,  and  tendereft  Mercy  and  Love  !  O,  the  breadth, 
the  length,  the  depth,  the  height  of  the  Lo've  of  Christ  which 
pafieth  Knowledge !  Let  us  imitate  it,  dear  Sirs !  that  we  may 
be  filled  with  the  Fulnefs  of  God;  let  us  <walk  in  Lo've  as  Chrifi 
4ilfo  has  loiicd  us  and  hath  gi'ven  himfelf  for  us,  an  Offering,  and. 
a  Sacrifice  to  God,  for  a  f-uueet  ftnelling  fwvour.  I  proceed 
to  the 

Third  general  Head propos''d,  which  was  to  ihew.  What  is  inr 
eluded  in  praying  for  the  Feace  of  Jerufakm  ^     And 


3  8       Praying  for  Peace  includes  a  high  efieem  of  it. 

1.  It  includes  our  high  cjieem  of  Peace,  as  a  very  important 
Mercy.  This  will  appear  by  confidering  that  Peace  is  more  excel- 
lent in  itielf,  then  all  the  Triumphs  of  the  moil:  lawful  War,  * 
bccaufe  it  contains  a  more  necefiary  difficult  and  noble  Vidory^ 
namely,  over  ourfeiyes  :  It  is  true  undaunted  Valour,  and  Heroick 
(martial)  Bravery,  in  the  high  Places  of  the  Field,  in  defence  of 
our  Kirrg  and  Country,  and  all  that  is  naturally  dear  to  us,  when 
conducted  with  good  Judgment,  executed  with  intrepid  Magnani- 
mity, and  crov/n'd  with  defirable  Succefs,  is  truly  amiable,  com- 
mendable and  rewardable  ;  it  merits  the  lavjreh  of  Honour  and 
diilinguifa'd  Reccmpencc,  yet  this  Self-cof/qucji  is  ftill  more  difJKult, 
becaufe  of  the  llrong  Propennty  in  our  degenerate  Nature  to  re- 
fentment,  \  and  more  ncce[jury  for  a  peaceful  Temper  is  one 
Branch  of  that  Change,  without  which  we  cannot  fee  God,  fo 
as  ■  to  enjoy  him  hereafter  ;    and  therefore  it  is  more  Noble.  J 

Farthur  Peace  is  a  help  to  the  quiet  Enjoyment  of  ourfelves, 
a  great  Comfort  in  Life. 

Tins  aiiifls  our  Progrefs  in  Religion,  which  is  not  a  little 
hindred  by  angry  Contentions,  for  by  thefe  the  blelTed  Spirit  the 
peaceful  heavenly  Do^^e  is  drove  Reludant  from  our  Bcfoms  ! 
'  Nor  does  Peace  tend  lefs  to  promote  our  fervicablenefs  to 
pthers  ',  certainly  thgfe  that  are  Angry  with  us,  are  like  to  get 
\ilt\z  good  by  us. 

^y  Peace  and  Coudefccjifion  God  is  Honoured,  our  Prof e [/Jon  a- 
mr-nd,  and  the  Unity  of  the  Church  prefern^ed.  Whereas  the  Con- 
trary, tends  to  bring  Rcproah  upon  the  Name,  the  PFays  and  People 
pf  God^  and  manifold  Mifchufs  into  religious  Societies,  as  well 
ps  into  our  own  Souls,  and  Injury  upon  our  Charaders,  Perfons 
EJiates  and  Families ;  for  hereby  others  are  exafperated  againfi 
us,  and  therefore  will  try  to  do  us  all  the  hurt  they  can.     But 

2.  Praying  for  \![\q  Peace  oi  Jertifalem,  includes  our  earned 
Defire  after  Peace  :  And  this  is  indeed  the  natural  and  neccffary 
Confequent  of  the  former.  Dcfire  flows  from  EJiecm,  and  is  ex- 
actly proportioned  to  the  Degree  of  it  ;  Moreover  Prayer  is  but 
Defire  expreffed  and  offered  to  God  in  the  Mediators  Name. 
To  fuppofe  tnat  God  Comm.ands  us  to  pray /or  the  Peace -of  Je-: 
rufalem,  and  yet  not  defire  it,  is  to  imagine  that  he  commands  us 
to  flatter  him  with  our  Lips,  while  our  Hearts  are  far  from  him, 
and  confequently  approves  of  Hypocrify,  the  worll  of  Evils,  an4 

the 


*  Pax  una  triumphis,  inumeris  melior. 

t  The  Spirit  that  is  in  us  lufterh  to  envy. 

X  I  freely  acknowledge,  that  the  carrying  on  of  a  hxDfu]  War  is 
conliilent  with  a  peaceable  Temper  of  Mind,  and  that  it  requires  the 
cxercilb  of  Self-denial  in  a  great  Degree,  to  profecute  War  according 
to  the  Laws  of  Juflice  and  Humanity,  to  moderate  our  Refentments 
and  keep  them  within  proper  bounds.  Yet  Peace  (eems  to  require  a 
ftill  greater  Degree  of  Self-denial,  in  that  by  it  all  fhadow  of  Rclent- 
ment  muff  be  laid  alide  entirely.  What  I  have  faid  of  War  by  the 
Sword,  is  applicable  to  the  other  kinds  of  lawful  War. 


Praying  for  Peace  includes  Mourning.  ^g 

the  Mockery  of  himfelf,  which  is  the  moft  audacious  and  malig- 
nant of  Crimes  ;  both  which  are  abfurd  and  blafphcmous  !  ab- 
folutely  inconfiilent  with  the  divine  VVifdom  and  Parity  !  and  yet 
they  are  the  natural  Confequences  of  the  aforefaid  Suppofition, 
and  therefore  demonibate  the  faifenefs  and  in^p  ety  of  it.  What 
are  Words  without  dcfire  in  intelligent  Beings,  better  than 
JMockry  ? 

3.  Praying  for  the  Peace  of  Jerufalem  includes  affeflionate 
mourning  for  the  want  of  Peace.  The  Church  in  general,  and  every 
Belie'ver  in  particular,  becaufe  of  their  mournful  Difpofition  and 
Pf  adice  in  this  Valey  of  Tears,  are  compared  to  a  Do^us,  a  Turtle- 
Do've,  [Pfal,  Ixxiv.  19.)  which  is  remarkable  for  its  dolorous, 
folitary,  warbling  Accents,  in  the  fhady  filent  retreats.  *  And 
furely  the  bad  State  of  the  Church  is  not  the  leaft  among  the 
Sorro^jos  of  thofe  mourning  Donjes, 

In  the  Book  of  Lamentations^  the  Prophet  Jeremiah  bewails  the 
melancholy  State  of  the  Jewifh  Church  and  Nation,  with  the 
moil  molding  ftrains  of  mournful  Eloquence  ;  he  paints  Zions  piti- 
ous  Calamities,  and  his  own  painful  Paihon  upon  this  Occafion, 
with  the  foftelt  touches,  and  llrongeft  Images  !  and  adorns  themi 
(but  with  eafe  and  negligence)  widi  all  the  Pomp  of  Grief  ar:d 
Woe,  reduc'd  to  the  mofl  deplorable  Extremity  !  A  few  PalTages  of 
which  allow  me  to  mention. 

Zyon  Jpreadeth  forth  her  Hands,  and  hath  none  to  comfort  her, 
Ho^ju  hath  the  Lord  co'vered  the  Daughter  of  Zion  njoith  a  Cloud 
in  his  Anger,  and  caji  donjun  from  Hea-uen  to  Earth  the  Beauty  of 
Ifrael.  /;/  the  Tabernacle  of  the  Daughter  of  Zion,  he  -poured  out 
his  fury  like  fire.  Hon^i  is  the  Gold  become  dim,  the  moji  fine  Gold 
changed.  The  Anger  of  the  Lord  hath  divided  them,  he  nxjill  nd 
more  Regard  them.  Thou  haft  made  us  as  the  Refufe  in  the  mid(l  ' 
of  the  People.  Aline  Eyes  do  fail,  my  Bonvels  are  troubled  for  thefs 
Things,-  I  lueep,   mine  Eye,  mine  Eye,  runneth  da-jon  nvith  Water  I 

And  elfevvhere  the  fame  Prophet  taking  a  view  of  the  melan- 
cholly  Circumftances  of  the  People  of  Ifrael,  and  of  the  crimlon 
Evils  that  too  much  prevail'd  among  them,  fuch  2isfiander,  falfe- 
hood,  debate.  Sec.  indulges  the  moil  paffionate  Lamentation  !  ivijhr 
ing  that  his  Head  ivas  Waters,  and  his  Eyes  a  fountain  of 
Tears,  that  he  might  ixieep  Night  and  Day  !  And  likewife  ^vjilhing, 
that  he  had  iti  the  Wildcrnefs  a  lodging  Place  of  ^way  farci'fig  Men, 
fome  humble  Cottage  fitted  for  lonely  Retirement,  that  he  might 
be  at  reft  from  the  ftrif«  of  Tongues,  and  no  more  behold  the 
melancholy  Scenes  that  had  been  prefented  before  him.   ['Jer.  ix.) 

Nor  was  the  fweet  Singer  of  Ifrael  lefs  affedled,  with  a  view 
©f  the  'violence  and  ftrife,  that  were  in  the  City  of  'jerufalem,  this 
occafion'd  his  wiiliing  for  the  Wi7tgs  of  a  Do-vc,  that  he  might  Fly 
away  and  be  at  reft,  that  he  nvight  haften  far  off  into  the  Wil- 
dernefs,   and  efcape  the  Windy  Storm  and  Tempeil  -,  as  the  Do^e 

whea 

f  Nec  g?mcre  iKri»,  wflAbit  Turwr  ab  uloio* 


40  Praying  for  Peace  includes  Momning. 

when  purfu'd  by  Birds  of  prey,  files  Swiftly,  and  into  far  diHahf 
Places  of  Solitude,  and  hides  herleif  in  the  Holes  of  the  Rock. 
(Pf.  5 5. J  The  IVings  of  a  Do-ve  belt  became  him,  who  was  of  a 
Dove  like  Difpofition,  now  it  is  iaid  of  the  Dove,  that  it  exceeds 
all  Birds  in  the  Swiftnefs  of  its  flight;  * 

And  in  ciie  120  Pfalm  5,  6,  7.  'utrfcs  :  The  ?falm:fi  bewails 
the  want  of  Peace  in  the  following  Language  :  IVo  is  me  that  I 
Sojourn  in  Meftchi^  that  I  divell  in  the  Tents  cf  Kcdar.  My  Soul  hath 
long  dnvelt  -cvith  him  that  hateth  Peace  :  I  am  for  Peace  but  <when  1 
fpeak,  they  are  for  War.  Upon  which  Words  Mr  Htnry  gloffeth  thus. 

''  Those  that  D-y^cid  dwelt  with,  were  fuch  as  not  only  hated 
•*  him,  but  hated  Peace,  and  proclaimed  War  with  it,  who  might 
**  write  upon  their  Weapons  of  War,  Non  ftc  Sequir::ur  pucem,  but 
**  fie  Profquimur,  perhaps  SauPs  Court  was  the  Mefech,  and 
*'  Kedar  in  which  David  dwelt,  and  Saul  was  the  Man  he  Means 
•*  that  hated  Peace." 

"  See  here  ift«  The  Charafter  of  every  good  Man  in  Da-vid, 
"  who  cou'd  truly  fay,  tho'  he  was  a  Man  of  War,  I  am  for 
"  Peace,  for  living  peaceably  with  all  Men,  and  unpeaceably  with 
**  none,  I  Peace,  fo  it  is  in  the  Original,  I  love  Peace,  and  pur- 
**  fue  Peace,  my  Difpofition  is  to  Peace,  and  my  delight  is  in  it, 
*'  I  pray  for  Peace,  and  ftrive  lor  Peace,  will  do  any  Thing, 
"  Submit  to  any  Thing,  part  with  any  Thing  in  reafon  for 
*'  Peace ;  /  am  for  Peace,  I  have  made  it  appear  that  I  am  fo, 
**  the  Wifdom  that  is  from  above,    is  firft  pure,  then  peaceable." 

2.  "  The  Charafter,  of  the  word  of  bad  Men,  in  Da-vid's 
*'  Enemies,  who  wouM  pick  a  Quarrel  with  thofe  that  were  moft 
*'  peaceably  difpos'd,  When  I f peak  they  are  for  War,  and  the  more 
^^  fornvard  for  War,  the  more  they  find  7ne  inclin  d  to  Peace  \  he 
*'  fpoke  with  all  the  Refpedl  and  Kindnefs  that  could  be,  pro- 
**  pos'd  Methods  of  Accommodation,  fpoke  Reafon,  fpoke  Love, 
^*  but  they  wou'd  not  fo  much  as  hear  him  patiently  bat  cry'd 
**  out  .to  Ar?ns  to  Arms,  fo  fierce  and  implacaple  were  they,  and 
**  bent  to  Mifchief.  Such  were  Christ's  Enemies,  for  his  Love 
**  they  were  his  Advcrfaries,  and  for  his  good  Words  and  -Works 
*'  they  ftoned  him  :  And  if  we  meet  with  fuch  Enemies,  we  mull 
**  not  think  it  ftrange,  or  love  Peace  the  lefs  for  our  ieeking  it  iri 
''  vain,  be  not  o'vercome  of  Evil  ;  no  not  of  fuch  Evil  as  this, 
"  even  when  thus  tryed,  ftill  try  to  o-vercome  E'vil  nvith  good. 

4.  Praying  for  the.  Peace  of  'ferufalem.  includes  delight  in  the 
Profpedl  and  Approach  of  Peace.  As  defire  of  Peace  is  equal 
to  our  Eileem  of  ir,  fo  is  our  Sorrow  in  its  abfence,  equal  to  the 
Degree  of  oar  Defire  after  it  ;  and  confequently  our  Delight  and 
Joy  muft  arife  on  Occafion  of  any  -encouraging  Appearance  of 
its  accefs  to  us,  juft  in  Proportion  to  the  Meafureof  our  Sorrow 
in  want  of  it.     li  we  heartily  Pray  for   the   Peace  of  Jerufalem^ 

1% 

•  Urinam,  ut  turbines  celeri  impctu  columba,  oethcrsai  nubes  per* 
saearem,  chorus,  apud  foph^chem,  in  osdipo. 


Hard  Thoughts  a  Hindrance  of  Psace,  ^t 

it  mufl  needs  gladen  our  Hearts  (if  rightly  informed)  to  fee  any 
Symptoms  of  the  AnAver  of  our  Prayers. 

When  the /'rc/y^r/ delivered  a  rhreatning  mefTage  to  King  He- 
fekiah,  he  comforted  himfcif  with  the  hopes  of  Peace  in  his 
Time.  If.  xxxix.  8.  'Then  /aid  Hefekiah  to  Ifaiah,  good  is  the 
Word  of  the  Lord  njchich  thou  hafi  fpoken,  for  there  /hall  be  Peace 
and  Truth  in  my  Days.  (Pro.  xii.  20.)  But  to  the  Coutf  llors  of 
Peace  is' Joy  ;  efpecially  when  any  agreeable  Profpeft  opens  of  a 
good  illue  to  their  Councils.  Thofe  that  ftudy  the  Things  that 
make  for  Peace,  and  to  this  End  concert  healing  Methods,  and 
promote  healing  Attempts,  will  not  only  have  the  Credit,  but  the 
Comfort  of  it  :  To  them  there  is  Joy  and  Saccefs,  perhaps  be- 
yond Expectation.  (Pro^v.  xiii.  12.J  Hope  deferr''d  maketh  the 
Heart  Sick,    but  nvhen  the  defire  comet h^    it  is  a  Tree  of  Life. 

5.  Praying  for  the  Peace  of  Jerufalein,  includes  unwearied 
Labour,  to  obtain  and  preferve  it  j  and  this  as  naturally  flows  from 
defire,  when  fmcere  and  llrong,  as  defire  from  Elteem,  or  as 
Eating  when  one  is  Hungry,  and  as  our  endeavours  refult  from 
our  defires,  fo  they  are  exa<irtly  proportion'd  to  the  Meafure  and 
Degree  of  them.  The  Spoufe  having  an  earnell  defire  after  het 
Lord's  Prefence,  fought  him  on  her  Bed,  but  not  finding  him 
there,  went  about  the  Streets  of  the  City  in  quell  of  him,  and 
^-as  relllefs  till  flie  found  him,  [Cant,  iii.) 

Now  Endcai;ou"s  afcer  Peace  are  twofold,  viz.  Negative  and 
Pofiii've,  or  in  other  Words,  our  careful  avoiding  the  Hindrances 
of  Peace,  and  our  ferious  Ufe  of  the  Means  and  Helps  that  have 
a  Tendency  to  acquire  and  preferve  it. 

But  what  are  the  Hindrances  of  Peace  in  general,  which  fhould 
be  carefully  avoided  ? 

I  Anfnxjer,  They  are  thefe  following,  viz.  unkind  Thought i^ 
Speeches  and  Aciiom* 

I.  Unkind  hard  Thoughts  of  others,  which  fpring  not  from  fil* 
perior  Penetration,  but  from  Pride,  Enisy,  narro'tunefs  of  Mind^ 
or  a  mifguided Zeal.  Thefe,  thefe  are  the  fatal,  fertile,  formida- 
ble Sources  of  all  our  fevere  Sentiments  of,  and  unkindnefs  to  our 
poor  Brethren.  Unkind  Thbughts,  Sirs,  are  direftly  contrary  to 
the  Nature  of  that  amiable,  evangelick  Charity,  which  the  bleifed 
Apoftle  Paul  10  highly  extols,  with  the  moll:  honourable  En- 
comiums, preferring  it  to  Faith  and  Hope,  and  fo  earneftly  recom- 
jnends  to  our  Imiia:ion  and  Obfervance  :  He  affures  us,  that  the 
true  Genius  of  this  God-like  glorious  Grace,  is  to  think  no  E'vily 
and  to  hope  all  Things.  Charity,  faith  he,  ffereth  long,  and  is 
kind.  Charity  eni'ieth  not,  -vaunteth  not  itfdf,  is  not  puffed  up, 
doth  not  beha^je  itfelf  unfetmly,  *  feeketh  not  her  o-tin,  is  not  eafly 
fro'voked,  rejoiceth  not  in  Iniquity,  (in  bad  Reports  of  our  Brethren) 
hut  rejoiceth  in  the  Truth,  fm.  their  juft  Vindication)  beareth  all 
Things,  belie^jeth  all  Things,  endureth  all  Things.  Now  tho''  ^joe  hcve 
the  Gift  of  Prophefy,  and  underjiand  all  My  ft  cries,  and  all  Knowledge, 

G  and 

**Ufes  no  reproachful  Words  or  Ceu wires,  ^$  Chrjjol^Qm  Interp-tts* 


42  Charity   explain^'d, 

£ind  tho*  luehwve  all  Faith  fo  that  <we  could  remo've  Mount ains^an^ 
ha've  no  Charity ^  nve  are  nothing  ;  yea  tho''  nve  bejlonu  all  our  Goods  to 
feed  the  poor,  aftd  gi've  our  Bodies  to  be  burned,  and  hanje  not  Charity,- 
it  p-ojitsth  us  nothing  (i  Cor  xiii.)  And  elfewhere  the  fame  A- 
poille  obferves,  that  Knonjoledge  puffeth  up,  but  Charity  edifyethy 
(i   Cor    viii    i.) 

From  the  aforefaid  beautifal  Dcfcription,  we  may  learn,  that 
Chari/y  confifts  in  Candor  and  Kindnefs,  in  Sweetnefs  and  Ge- 
Kerofity,  in  Mercy  and  in  Forbearance,  in  Forgivenefs  and  Difm- 
tereflednefs  in  our  Converfation  towards  all  Men ;  it  inclines  the 
Perfon  pofTeffed  of  it,  to  be  a  common  Good.  It  does  not  confift 
in  Sournejs,  Sufpiciou  and  Se'verity,  but  in  Courtijy,  eajincfs  of  ac- 
cefs,  Gentlenefs  and  Humanity  ;  it  is  hard  to  be  provok'd,  and  eafy 
to  forgive  j  does  not  want  to  eftablilh  its  own  Reputation  upon 
the  ruin  of  anothers  ;  is  not  fufpicious,  or  eafily  fufpicious  of  Evil 
in  others  without  evident  Reafon,-but  puts  a  favourable  In-- 
tcrpretation  upon  even  the  doubtful  Speeches  and  Actions  of  our 
Brother  ;  to  this  EfTedl  fpeak  the  following  great  Divines,  Dr. 
Hammond,  Erafmus,  Vatabulus,,  Camera,,  Qrotiusy.  Barsus,  Cal'vin^- 
Symachus,  Hejcius,  Fool,  and.  others,- 

But  is  Charity   blind  ^ 

I  Jn/nver^  No,  not  quite;  tjut  yet  It  nope& thebeft  of  others, 
as  long  as  it  can,  with  ajiy  Reafon  ;  and  when  it  is  conftrained 
by  glaring  Evidence^  to  fee  E^vil  in  others,  its  View  is  attend- 
ed with  Reluftance  and  Sorrow  ;  and  in  the  mean  Time  it  makes 
all  the  Apology  it  can  for  them  :  Thus  we  do  for  ourfelves,  and 
are  we  not  commanded  to  h'ue  others  as  nve  do  ourfelues  P  Charity 
is  glad  whenotbers  s.re  vindicated  from   falfe  Charges. 

But  tho'  Charity  be  not  quite  blind,  yet  it  has  not  the  fliarp 
Sight  of  the  Lynx,  in  fpying  others  Faults,  while  it  is  blind  to  its 
own  ;  but  inclines  tha  poffejfor  of  it,  to  be  moil  inquifitive  into 
his  own  Conduft,  and.  moft  fevere  againft  the  Faults  of  it.  The 
Nature  of  Charity,  or  Love,  as  Solomon  obferves,  is  to  confer  a  ynul' 
titude  of  Sins  of  our  Brother.  [Pro.  X.  i2,)  To  the  fame  Purpofe 
fpeaks  the  infpired  Apoftle  Peter,  (i  Epiftle  iv.  8.)  And  abo've 
all  Things,  ha<ve  fernjent  Charity  among  yourfelnjes  ;  fee  that  ye 
take  Care  of  this  in  the  firil  Place,  and  in  the  higheft  Degree  : 
Why  ?  for  Charity  co-uers  a  multitude  of  Sins,  i.  e.  it  conceals, 
bears,  excufes,  and  forgives  many  Offences  and  Injuries  of 
oar  Brethren,  compofes  and  calms  Debates,  which  caufe  hatred, 
(i  Cor.  xiii.  7.  Pro.  X.  I2.)  So  EJiius,  Gerhardus,  Symachus^ 
Menochius  and  Beza  juftly  interpret  the  Words. 

So  that  from  the  whole  you  may  fee,  my  Brethren,  that  that 
Charity  that  is  eafily  fufpicious,  fe'vere,  morofs,  envious,  puffed  up^ 
cenforious  againjl  others,  rejoycing  fecretly  in  hearing  of  bad  Re- 
ports of  thofe  whom  we  diflike,  is  eafily  provok'd,  and  hard  ta 
Ibrgivc,  is  not  the  Charity  the  Apoftle  fpeaks  of.  No.  But  the 
very  Contrary.  It  is  rial  hatred  (at  leaft  in  a  great  Degree)- 
fgainft  our  Brother,  blended  with  Pride  and  ill-nature  ;  and  there^ 

fCi-C:- 


Charity  txplain^d.  45 

lore  to  grow  in  this,  is  to  grow  backwards  ;  I  mean,  more  unlike 
the  Law  of  God,  which  is  fullfird  by  Lo^e  ;  more  contrary  to  the 
Spirit  2ind Scope  of  the  Gofpel  of  Christ,  which  alfo  is  Lo^ce. 

Well  but  I  have  a  good  Intention  in  tho(e  Sufpidons,  and  pur- 
pofe  good  by  them. 

I  J»/wer,  It's  very  like  you  have  ;  and  this  indeed  leffens 
the  malignity  of  your  cruel  Sufpicion,  but  it  does  not  take  it 
away  quite ;  the  bleHcd  God  does  not  need  your  Wickedncfs  to 
promote  his  Caufe  and  Kingdom  ;  you  muji  not  do  E-jil  that  gocd 
may  co7ne .  Your  unreafonable  Sufpicions  and  evil  Surmifmgs  of 
your  Brother,  are  Inllances  of  hatred  againfl  him  :  And  do  yoa 
think  that  an  infinitely  wife  God  can  command  Contradidlions, 
namely,  that  you  fhould  lo^e  your  Brother  and  hate  him  at  the 
fame  Time.  To  fufpedl  him  without  evident  Caufe,  is  unrea- 
fonable and  cruel,  and  every  cruelty  and  unkindnefs  is  a  Degree 
43f  hatred  ;  it  is  fcch  Treatment  as  you  would  not  like  to  be 
Ihewn  to  yourfelves.  Is  not  that  wiiich  is  without  Reafor,  unrea- 
fonab'e,  and  that  Treatment  which  you  would  not  have  fhewa 
to  youifelvc^,  unjull  for  you  to  exprefs  to  ethers  ?  And  do  you 
think  that  a  good  and  holy  God  can  approve  of  fuch  a  Compli- 
cation of  Perverfenefs  ?  And  is  it  reafonable  to  fuppofe,  that  he 
will  make  u  a  mean  to  promote  his  Kingdom^  which  is  Right eouf- 
vffs  and  Peace  ?  Surely  No  !  Such  Methods  ferve  only  to  promote 
Pride,  Prejudice,  Di'vifion,  Co7ifufion,  and  every  evil    Work  ! 

2.  Another  hindrance  oi  Peace  \\\2^.  om^x.  to  be  with  equal 
Care  avoided,  is  e'vil  Speaking.  This  is  contrary  to  the  pofitive 
Command  of  God,  which  oblig-es  us,  to  fpeak  Evil  of  no  Man^ 
(Tit.  iii.  2.)  it  is  reprefented  as  the  Charader  of  the  wicked, 
that  they  <vtihei  tJ^cir  tongues  like  a  Snvord,  and  bend  their  honx:s  tg 
poot  their  Arrow's,  e^en  hitter  Words,  (Pfal.  Ixiv.  3  )  But  the 
Words  of  the  Pure^  are  pleafant  Words,  (Pro.  XV.  26.)  And  thg 
Lanv  of  Kindnefs  is  in  their  Lips,  (Pro.  xxxi.  26.)  Our  Lord  in» 
forms  us,  (M^t.  v.  12.)  That  ^hofoenjer  f^all  fay  to  his  Brother 
Raca,  i.  e.  vain  Man,  JhaJl  be  in  danger  of  the  Council,  but  'v:hoJc- 
e'vtr  Jhall  fay  thou  Pool,  foall  be  in  Danger  of  Hell-Fire »  * 

G  z  Now. 

*  There  Is  an  allufion,  in  the  aforefaid  Scripture  to  the  Courts  of 
Judicature  among  the  JetPf,  which  were  three  :  lit.  Of  the  Triumvir?, 
or  of  the  tkree  Men,  who  took  Cogniz.ance  of  fmall  Money  Cafes, 
and  coniVquentiy  infli^^ed  fmaller  Punifiiments  :  2d.  Of  23  Men,  who 
manag'd  Capital  Caufes,  and  infliaed  heavier  Punifhments  :  3d.  The 
great  Sanhedrim  coniilfing  of  71  or  71  which  derermin'd  the  moi£ 
weighty  Matters,  and  inflicted  four  kinds  of  PuniOimenr,  upoa 
Tranlg'cflors,  viz.  the  Halter,  the  SvforJ,  the  Sione  and  Fire,  fo  Scultetus, 
Beza,  Symachus. 

Our  Lo;d  deligning  to  rcprefenr,  the  different  Degrees  of  Puniflimenr, 
in  the  future  World,  and  that  in  Proportion  to  the  d.fferent  Degrees  of 
Offences  in  this,  ufes  the  afoiefaid  Similitude,  of  diff;. rent  Penalties, 
inilided  by  the  Jewljh  Courts  j  faith  Grotius. 

The  dear  Redeemer,  does  not  here  oppofe  himfelf  to  tl>e  Law  of 
Mofe.s,  wjiicb,  as  Brajtms  truly  ob^rves,  he  always  revered.  No  i  buc 

onljr 


44  57j^  5/;^^^/  Slander  conjidcred. 

Now  there  are  various  kinds  of  evil  Speaking,  which  are 
pernicioas  to  the  Peace  of  Society,  the  chief  of  which  are  thefc 
two,   viz.    Slander  and  rajh  judging, 

.  The  firft  of  thefe,  viz.  Slander,  is  manifold  and  exceeding 
malignant,  (Prov.  x.  i8.)  He  that  hideth  hatred  ivith  lying  Lip^ 
and  he  thut  uttereth  Slander,  is  a  Fool.  All  Malice  is  folly  and 
wickednefs ;  it  is  fo  when  concealed  by  Flattery  and  DifTimula- 
tion  :  Lying  Lips  a'e  bad  enough  of  theirifelves,  but  have  a  pe- 
culiar Perverfenefs  in  them  when  made  a  cloak  of  Malicioufnefs  ; 
and  cannot  be  hid  from  God,  who  is  Omnifcient,  to  him  the 
Varknefs  is  as  the  Light,  and  the  Midnight  as  the  Ajoming. 

Nor  is  it  any  better  when   vented  in  fpicefal  and  mifcheivous 

Language 

pnly  explains  irs  true  meaning,  and  fhews  its  Spirirual  extent,  ob- 
fcrving  tiiat  it  reaches  rhe  Mind,  and  fixes  reafonable  Boundaries  to  its 
Sentiments,  and  Paffions,  which  are  the  proper  Sources  of  Speech  and 
Adion. 

Our  Lord  only  oppos'd  the  corrupt  and  narrow  Gloffes  of  the  Scriber 
upon  the  Moral  Lav? ,  which  confin'd  its  Obligation,  only  to  overt  Atts, 
of-  Violence  and  Murder  :  But  our  Sa'viour  on  the  contrary  obferves, 
that  it  alfo  forbids  angry  Difpofitions,  and  angry  Speeches,  both  more 
and  lefs  repror;chiul,^whicb,  proceeds  theiebom,  and  which  naturally 
tend  to,   and  often  iflue  in  Violence  and  Blood.     ^ 

He  is  truly  a  Murderer,  who  has  a  Murdering  Mind,  which  he  cer- 
tainly has  who  is  angry  with,  and  reproaches  his  Brother  without  a 
Caufej  reproi'ch  is  no  farther  from  Wrath,  then  beating  from  re- 
proach, and  Murder  from  beating  :  There  is  a  drc'^dful  train  and  con- 
■nciiion,  between  the  ditTpeient  Degrees  of  this  H  nious  and  Perilous 
Iniquity.  Anger  that  TranTgrefTes,  the  bounds  of  Reafon  and  Decency, 
lias  no  Meafure,  we  know  nor  where  it  will  terminate  ;  our  Lord 
lieie  info; ms  us,  rhac  not  only  greater  but  fmaller  Ijc'grees  of  rafh 
«w^tT,  either  confin'd  to  the  fiV^iirf  oi  exptcfs'd  in  Speech,  more  or  lefs 
Teriling,  are  rcaly  Sinful,  and  do  expofe  to  eternal  Punifhmcnt,  pro- 
pOitioned  in  weight,    to  the  Degree  thereof. 

To  which  Do 'tor  L/^/7:foo2^,  adds  temporal  Punijhmerits  In  {ome  CaCes 
by   the   Magi  (irate,   as   follows: 

"  By  the  Ji^dgment,  (fairh  he)  is  meant,  the  Judgement  of  God,  by . 
'*  the  Co'jncil,  and  Hell- Fire,  not  only  the  Judgment  and  Ven.geance  of 
**  God,  but  the  Judgments  and  Punifliments,  rhat  are  inflidud  in 
•^  the  Courts  of  Men,  that  are  Magiifiates  who  bear  not  r^s 
«5  Sword  in  vain,  fo  tiiat  the  Sence  is  this,  I  fay  unro  you,  that 
«'  if  a  Man  doth  but  in  his  Heart  nouiifh  wrath  and  anger  a- 
•'  giinfl  another,  without  a  jult  Caufe,  and  lets  it  grow  up  into 
«<  Maiice,  and  thoughts  and  dclires  of  private  Revenge,  tho'  he  be  not 
*'  by  it  Obnoxious  to  Courts  of  Juitice,  who  can  only  determine 
•'upon  overt  Ai£fs,  yet  he  is  accountal^ie  to  God,  rnd  liable  to  his 
*'.  Judgment,  but  if  Men  fufi^er  their  PalTions  to  breakout,  into  revi- 
<',.  ling  Terms,  fuch  zs  Raca,  li.^nifying  a  vain  Perfon,  or  thou  Fonl,^ 
*'  fpcaking  this  from  c.ni;tr  orlnialice,  they  are  not  only  liable  to  the 
**  ercmai  Vengeance  of  God.  but  ought  to  be  puniih'd  by  the  civil 
*'  Magiflratej  every  civil  Government  is  oblig'd  to  puniib  fuch Offence?, 
«'  as  being  the  begiiuiing  of  Murder,  previoii?  (o  it,  and  Indications  ot 
«'  Murderons  Heart?,  i^ea^ts  fnl  of  tha-"  'Ahich  in  the  Eyes  of  God  if 
•*  Mrdc.-."  I  John  iii.  15,  Whofoever  hateth  his  Brother,  is  a  MurdertT) 
mttd  /^  hiOiBf  that  m  ^d^rer  hitch  6Urna^  Lije  ablUing  in  him. 


^he  Evil  of  Perjary  reprefented,  45 

Language,  he  that  utter eth  Slander  is  a  Fool,  for  God  will  fooner 
or  later  bring  forth  that  Righteoiifnefs  as  the  Light,  which  is 
hereby  clouded  and  eclipfed,  and  will  find  an  expedient  to  roll, 
the  unjuft   Reproach  away.  . 

Now  the  general  Nature  of  the   Sin  of  Slander,  confihs  ma 
fal/e   Accufation   of  our  Neighbour,  which  is  forbidden   by    the 
ninth  Command,  and  is  a  great  Wickednefs,  confidered   m  every 
Ihape   and   form  r  t  j- 

IF  it  is  publicklyand  upon  Oath  before  civil  Courts  of  Judi- 
cature, it  is  called,  hearing  fal/e  mtnefs  againfi  our  Neighbour, 
or  Perjury,  which  is  forbidden  by  the  ninth  Command,  and  is  an 
Evil  of  horible  malignity  !  When  we  call  God  to  V/itneis  what 
we  know  to  be  falfc,  it  is  one  of  the  bafeft  Blafphemies,  the  rudeft 
Infults  that  can  be  offered  to  the  Deity,  and  one  of  the  greatelt 
Injuries  to  Men  that  can  be  committed.  He  that  invokes  the  Al- 
mighty to  attefl  a  Lye,  either  imagines  that  he  knows  not  the 
fruih,  and  fo  imputes  Ignorance  to  him ;  or  that  he  is  not  dif- 
pleafed  with  it,  and  fo  denies  his  Purity  ;  or  that  he  is  not  able 
to  avenge  it,  and  fo  contemns  his  Power  and  Almightmels. 
Now  is  there  much  difference  between  denying  thefe  Perfeftions 
of  'jehonjah,  without  which  he  cannot  exiil,  and  the  Atheiftical 
denial  of  hi^  Being  altogether  ?  No  furely. 

And  as  to  Men,  Perjury  is  not  only  a  wrong  to  particular 
Perfons,  but  it  is  "ireafon  againft  human  Society  in  general ;  it 
faps  the  very  Foundations  of  publick  Peace  and  Juftice,  and  the 
private  Security  of  every  Mans  Property,  Honour,  Life,  and 
Fortune ;  yea  and  cruelly  turns  the  equitable  Laws,  which  were 
defign'd  for  the  Defence  of  the  Inocent,  and  Punilhment  of  ths. 
Guilty,  into  an  Engine  of  Ruin  to  the  former,  and  Promotion  to 
t\it  la'tter  !  What  can  be  more  horrible  than  this  ?  Juilly  therefore 
docs  <Syo/«o«  obferve,  that  a  falfe  Witnefs  againfi  his  Neighbour. 
is  a  Maul,  and  a  S^:ord,  and  a  jlarp  Arroiv.  (Prov.  _  xxv.  l8> 
This  Iniquity  entails  a  Curfe  upon  the  Perfon  guilty  of  it,  and  hi& 
PoUerity,  (Zee.  v.  4.)  /  will  bring  the  Curje  forth,  faith  tha 
lord  of  Hofts,  and  it  (hall  enter  into  the  Houfe  of  the  Thief  and 
of  him  that  f^Aj  ear  eth  falfely  by  my  Name,  and  it  Jhall  remain  im 
the  fnidft  of  his  Houfe,  and  confume  it,  ^ith  the  timber  thereof^, 
and  the  Stones  thereof. 

But  when  Slander  is  out  of  Court,  and  before  a  Perfons- 
Face,  and  accom.panied  with  harlh  Words,  it  is  term'd  railing, 
t:Jude  9.)  We  are  told,  that  when  Michael  the  Archangel,  con- 
tended with  the  Devil  about  the  Body  of  Mofes,  he  did  not  bring 
ng'  inji  him  a  railing  Accufation,  he  knew  he  was  no  m^tch  for 
Satan  at  that,  which  is  the  Bufinefs  of  his  proper  Province ;  ic 
is  his  conrtant  Pradice  to  accufe  the  Brethren,  (Rev,  xii.  10.) 
the  good  Angel  only  mildly  faid,  the  Lord  Rebuke  thee.  And  aar 
Railers  and  falfe  Acc>.fers  are  faithful  followers  of  their  Father 
the  Det'il,  ^juho  was  a  lyar  and  a  murderer  from  the  Beginnings 
^nd  abode  not  in  the  Truth  j  iQ  the  ApqIUq  Petsr  aifurei  us,  that' 


^C  Ihe  Perverfenefs  of  Backbitting.' 

ihey  are  as  natural  Brute  Beajis,  made  to  be  taken  and  dcJirofd% 
ihat  they  /peak  ^^il  of  the  things  they  underjland  not,  and  jhall 
utterly  perijh  in  their  onjon  Corruption.   (2    Pet.  ii.    lo— 12.) 

Moreover^  Flattery  in  Peoples  Prefence,  or  unjuft  Commen- 
idation,  the  Evil  contrary  to  the  former,  ought  with  great  Care 
to  be  avoided.  Jt  is  a  mean  fordid  Iniquity,  as  contrary  to  good 
Manners  as  it  is  to  Religion,  tho'  it  pleafes  ignorant  proud  Pe- 
dants, it  putrs  n^iodeft  and  virtuous  Perfons  to  the  hlujh,  in  Company, 
and  is  a  kind  of  Perlecution.  The  Pfalmijl  x^^xti^TiX.%  it;  to  be  the 
Charaaer  of  the  wicked,  (PM.  v..  9.)  'There  is  no  faithfidnejs  ite 
their  Mouth,  their  throat  is  an  open  Sepulchre  ;  how  fo,  why  ? 
ihey  Flatter  with  their  Tongue ;  ?.nd  elTewhere  he  a  Jares  us,  that 
God 'vj ill  rut  off  all  flattering  L:ps,  {Pfal.  xii.  3)  Does  not  the 
\>ii(Q  Man  jailly  advife  us^  not  to  meddle  'with  him  that  Jiattereth 
^ithhis  Lips,  (Pro  XK.  19.)  BcqzjSc  ^  Flatieter,  as  he  elfewher^ 
obferve?,  fprecJcih  a  Net  for  our  Feet,  ab  artfully  as  difingenoufly 
la)s  a  Trap  for  us,  \iy  foothirg  ouj-  Vani.y,  working  on  our  weal^ 
Side,  and  fo   eitedis  our  ruin,  (Pro.  xxix.   5.  &  xxvi.  28.)     But 

Slandr  behind  ones  back  is  calkd  \^  Scripture  nvhifpering^ 
hackbiting,  fupplanting,  tatli: g^  all  whicJji  .are  cowardly.,  fneaking 
.and  pernicious  Iniquities  ;  Pro^u.  xviii.  S,  The  Words  of  a  Taler 
hearer  as  Wounds  go  into  the  inermoft  Parts  4tf  the  Belly.  (Prov. 
.xxvi.  2C.)  W he;£  there  is  no  Wood  the  Fire  goeih  out,  fo  nvhere 
there  is  no  Talebearer,  the  Strife  ceafeth  (Pro.  xvi.  28.)  A fror 
■nvard  Man  fo^wcth  Strife,  and  a  nxjhifperer  fcparateth  chief 
Friends.  But  on  the  contrary  we  are  told,  (Pf.  xv.  3. J  That 
the  good  Man  Backbit eth  not  <voith  his  Tongi.s,  nor  taketh  up 
Reproach  againji  his  Neighbour  :  Pie  does  not  readily  receive  or 
greedily  believe,  bad  Stories  of  them  :  No !  The  charitable  anci, 
generous  Temper  of  his  Soul,  difpofes  him  to  the  Concrary., 
The  Apoille  ranks  backbiters  and  haters  of  God  in  the  fame  Clais^ 
.and  declares  that  they  are  worthy  of  Death.  {Rom.  \.    30—32.) 

The  Prophet  Jeremiah  complains  with  keen  and  poignant  Lan- 
guage, of  the  Supplanters,  the  artful,  invidious,  underminers  of 
others  Charaders  in  his  Time,  (Jer.  ix.  4.)  Take  heed  e<very  Man 
cf  his  Neighbour,  and  truji  ye  ':ot  in  any  Brother^  for  et'ery  Bror 
ther  ^11  utterly  fupplant,  and  e'very  Neighbour  ivill  njoalk  nvitb 
Slanderers.  SuppLanters  are  the  mod  dangerous  and  fuccefsfal  E- 
jiemies,  by  their  fly,  Imooth,  foft,  but  Handerous  Infmuations ; 
they  ma'.icioufly  ftab  their  N-eighbours  Reputation,  and  give,  un- 
der a  Cloak  of  Friendlhip,  the  deepelt  Vv'ounds ;  and  hereby 
thefe  Enemies  of  Society,  as  ungeneroufly  as  unjuftly  lay  an 
Embargo  upon  others  Ufefulnefsj  and  cramp  the  Sinews  of  their 
Endeavours  to  do   good  to  Mankind. 

'I' HE  Supplanter,  or  DetraHor,  looks  with  an  envious  Eye  up- 
on the  juft  refpeft  that  is  paid  to  anothers  Endowments  and  Ac- 
tions, as  if  it  was  fo  much  taken  from  his  own  Reputation  ;  and 
therefore  he  endeavours  by  all  the  low  Arts  of  malevolent 
6ubtilty,  and  fly,  felfifli  Infmuation,  to  leifen  the  l/'alue  of  what  an* 

cthef 


^f^e  Danger  of  Whifpering^  ^attling^  &c.  47 

^ther  fays  or  does  ;  he  either  has  not  the  Capacity  to  reach  the 
height  of  others  Attainments,  or  likes  not  to  be  at  the  rams  to 
this  Purpofe,  and  therefore  like  the  Tyrant  Procrujles^  he  cruelly 
cuts  of  their  Legs,  to  a  length  with  his  own ;  he  equally  hate* 
•ither  to  comply  with  the  Dilates  of  'jujlice^  in  rendering  Ho-' 
nour  to  nvhom  Honour  is  due^  or  with  the  "sentiments  of  Charity^ 
in  believing  every  Thing  that  is  good  of  his  Neighbour.  O  ! 
kt  fuch  coii^der  what  God  fpeaks  to  them  by  the  Prophet,  {Ifa. 
V.  22—24.^  Wo  unto  them  that  jujiify  the  <vcicked  for  Renvard, 
and  take  a<vjay  the  Right eoufnefs  of  the  Righteous  from  him  ',  there- 
fore as  the  Fire  denjoureth  the  Stuble,  and  the  Flame  confumeth 
the  Chaffy  fo  their  Root  Jhall  bj  as  Rr-ttenefsy  and  their  Blofhm 
Jhall  go  up  as  Duf.  And  notwithllanding  of  all  their  difpicable 
invidious  Arts  and  Efforts,  the  gracious  God  fliall  bring  forth  the 
Right  eoufnefs  of  thofe  that  fear  him,  as  the  Light  y  and  their  Judg- 
ynent  as    the  Noon-Day. 

BusY-BoDiBs  and  Tattlers,  are  alfo  very  prejudicial  to  the 
Peace  of  Society.  Hear  how  awfully  the  Apoftle  fpeaks  of  them^ 
(l  Tim.  V.  12,  15.)  halving  Damnation,  becaufe  they  hwve  caji 
of  their  firfi  Faith,  and  njuithal  they  learn  to  be  idle,  nvander-^ 
ing  about  from  Houfe  to  Houfe,  and  not  only  idle  but  Tattlers  alfo^ 
and  Bujy-Bodies,  (pragmatical  medlers  with  Bufinefs  that  does 
aot   belong  to  them)  freaking    Ei'il  of  thg  Things  they  ought  not.'^ 

The 

*  The  Apoftle  reproves  the  following  forts  of  Perfooy,  in  tht 
TCrfe  referred  to  niiz  : 

IDLE  People,  (argot,  ex  a  particula  privativa,  et  trg^n  opus,) 
¥/ithout  Work,  Perfons  that  either  have  no  Bulinel's  »f  th^ir  own  to 
do,  or  neglect  to  do  it. 

WANDERERS  about  from  Houle  to  Hcufe,  (perierchomtmi  to* 
mcias,)  the  Apoftle,  (lit.  ii.  5".)  among  the  Duties  or  Women,  menti- 
ons this  among  the  reft,  thit  they  fhouid  ftay  at  Home,  or  be  keepers 
at  Home  j  diverfe  of  the  ancients,  made  a  Tortoljc  that  never  goes  out  of 
its  Shell,  the  Emblem  of  a  good  Woman ;  to  this  purpofe  Euripedes  ob- 
ferves,  that  it  becomes  a-  Virtuous  Woman  to  ftay  at  Home,  but  that 
thofe  who  are  of  no  confequence,  rmy  G^d  ibout  ^  Dtmi  fjumere  opir^ 
t^  feminam  bonam,  ftris  que  nulliu!-  eft  pretii. 

TATLERS,  (phularol,)  thofe  that  Babbie  bad  Things,  againft  others^ 
ftith  Pajor. 

BUSY- BODIES,  (pen'ergoi  ex  peri  circum,  et  ergon  opus.)  to  Woric 
ftU  round  about. 

THE  Apoftle  ufes  an  EpamrthQfisy  abcaitlful  gradation  In  the  Words, 
it  is  as  it  he  had  faid,  they  are  it  is  true  idle,  but  this  would  be  more 
toUerable,  if  it  was  alone,  for  its  better  to  be  idle  then  to  be  ill  cm* 
fjloy'd  }  but  they  a^e  Tatlers  alio,  as  well  as  Idle  j  Ipeaking  imperti- 
nently, not  only  of  their  own  but  others,  concerns  that  don't  bc« 
long  to  them. 

BUT  how  do  thele  Things  agree,  to  be  IdU  and  in  the  mean  Time 

I  Anfwer,  very  well,  for  fuch  Perfons  as  ncgleft  their  own  Bufinelfi/ 
sire  the  moft  forward  to  intrude  into  others  Affairs. 
JHIS  iarac  evil  is  fpokea  of,  {z  Visl.  iii.  u»  it.}.  F9r  mktsr,  thi^ 

fkirt. 


4-5  ^he  Mifchief  cf  "Talchcaring, 

The  fame  Apoftle  Cautions  the  Corinthians  againft  thofe  Evils^ 
(2  Cor.  xii.  20.)  1  fear  leaji  'when  1  come,  I  foall  not  find  you 
juch  as  I  ivouUy  leafi  there  he  among  you  Lebates,  En<vyi?igi 
Strifes,    S<TxellingSi  Tumults.  * 

Of 

there  are  fome,  that  walk  among  you  D/'Jorderly,  (outaf^oos  unquietly) 
Working  not  at  all;  hut  are  Bufj  Bodies  ;  there  is  an  elegant  faranomafia, 
an  theijOriginal;  7neden  ergaz,omhious,  alia  periergazominous ;  doing  no- 
thing, and  yet:  doing  every-thing;  i.  e.  doing  nothing  ot  their  own 
proper  Bufinefs,  buc  mediing  with  every  other  Bodies  Bulineis;  whcrd 
they  have  no  call,  and  often  no  Capacity;  they  do  no  Work  of  their, 
own,  and  therefore  have  leafure,  to  wander  about  from  Houfe  to  Houfe, 
and  curioufly  enquire  into,  and  feverely  cenfure  other  Folks.  Of  thefe 
Horace  fpeaks,  Percu7iBatorem  fugito,  nam garrulus  idem  eft,  i.  e.  diun  a 
cu.rious  enquirer,  for  he  is  a  Chatterer.  Novo  them  that  are  juch,  faith 
the  Apoftle,  vi>e  command  and  exhort  by  our  Lord  JESUS  CHRIST,  that 
with  ^'etnefs,  they  work  and  eai  their  omn  Bread. 
'  *  The  Apollle  in  this  Verfe  makes  mention  of  many  awful  Dlfor- 
ders  (abounding among  the  Corinthians)  with  a  proper  Senfe  of  the  E- 
vil  or  them  ;  which  every  good  Man  fhould  be  affeiied  with,  and  more 
efpcci ally  the  ^^?f^w^«  upon  the  Walls  oi  Jerufalem,  the  Minillers  ot 
the  Gofpel  of  Chrift  ;  whofe  Bufmeis  it  is  to  weep  in  fecret  Places  for 
Peoples  Pr/V(?,  as  well  as  between  the  Forehand  theater;  and  to  f/7 
to  God  for  them,  that  Jehovah  would  ipare  them  and  not  give  up  his 
Heritage  to  reproach :  And  alfo  to  reprove  them  faithfully,  whethef 
they  will   hear   or  whether  they  will  forbear. 

.  How  can  they  be  otherwife  than  grieved  for  fuch  Diforders  as  the 
Apoftle  mentions  in  the  Verfe  atorefaid,  conftdering  the  "  Difhonour 
that  is  thereby  Caft  upon  the  Name  and  Ways  ot  God,  the  Injury  that 
is  done  to  the  Souls  of  Men,  and  to  the  Peace  and  Wellfare  of  So- 
ciety. 

The  Particulars  which  he  fpeaks  of  are  thefe  following. 

DEBATES  (ereis)  Battles  ot  Words,  engaged  in  only  for  the  fake  of 
Victory;    fo  Erafmus.  '  ,; 

ENVYING,  {zeloi)  Emulation  or  heats  of  PafTion,  proceeding  from 
envying  of  others  natural  or  acquired  Endowments  or  Poffeffions  j  to 
this  purpofe  Beza,  Erajmus. 

WRATHS,  {thumoi)  the  ragings  or  ferments  of  burning  Anger, 
(fee  Ads  xix  .2,8.  Gal.  v.  20.  Ephel.  iv.  31.  Col.  iii.  8.)  thus 
Crotius  and   Menochius. 

STRIFES,  (er/V^m)  chidings,  contentions,  wrangling?,  both  in  Dif- 
pofition,  Speech  and  Adion  ;  Erajmus,  Cajetan,  and  Grotius.  (See  Roiib 
ai.8.    Philip,  i.  16.    Jam.  iii.    14—15.) 

BACK8ITINGS,  or  Detradions,  {catalalei)  derived  ffrom  cata  contn^ 
tt  laleo  loc^uor)  from  Words  that  fignify  to  fpeak  againll  one  j  and 
hence  it  is  called  in  general  evil  /peaking,  (i  Petr  ii.  i.  Rom.  i.  3.) 
Pafor. 

WHISPERINGS,  (pjithurifmoi)  who  fccretly  bite  their  Neighbour*, 
and  fuggeft  evil  Sufpicions,  that  they  may  feparate  Friends.  It  lignir 
£es  to  utter  Slander  againft  another  fecrctiy,  into  the  Ear  (Pfa.  xli.  7.) 
Erajmus,  Memcius,  Symachus,  Toilet  us,  Pareus,  Grotius.  Of  this  Ov'd 
fpeaks  Llnguaque  rejert  audita  Sujurro,  Slanderers,  Revilers,  and  Back- 
biters, by  evil  Speeches  hurt  anothers  fame,  more  openly,  but  the 
U^ifperer  more  flighly,  foftly,  and  fccretly,  and  fometimes  even  unde^* 
the  Umbrage  of  Fricndfhip,   this  is  ^  new  way  pf  (^iumniating,  fay 

SttiiPonitsjf 


^e  mi/chief  of  Tale-bearing.  49 

Of  all  Incendaries  to  Mi/chief,  Supplant erSy  Tattlers y  Bufy-Bodies 
and  Backbiters  are  the  vvorll ;  they  are  the  Bane  of  Company,  the 
Pejis  of  Society,  t^e  lumber  and  burthen  of  the  Creation,  under 
which  it  groans  and  tra'vails  e^ven  until  no^j  ;  lome  of  the  moil 
contemptible,  but  pedilent  Animals^  whofe  Bufineis  it  is  to  ac- 
cufe  the  Brethren,  to  fow  the  Seeds  of  t-'ontention,  and  inflame 
Debate,  with  ignoble  Pleafure  and  unwearied  Indultry  ;  and  like 
the  Salamander  to  dwell  with  Delight  in  the  Flames  they  have 
kindled.  The  flanderous  Inveftives  of  fuch,'fhould  be  rejected 
with  abhorrence,  as  the  North  Wind  drives  a'^vay  Rain,  fo  does 
an  angry  Countenance  a  hack-biting  Tongue.  Almighty  God  ex- 
prefly  prohibits  this  Pradlice,  (Lev.  xix.  16.)  Thoujhalt  not  go 
up  and  doujn  as  a  tale-bearer  among  tny  People^     Upon  which  Mr. 

H  Henry 

Suetonius  and  PoUbyus,  to  accuje,  in  Apologies,  and  condemn  in  Praife, 
excufando  opprohrare,  et  Laudantem  Ledere, 

SsVELLINGS,  {phufiojeis)  \t  iignihes  Perfons  being  puffed  up  with 
Pride,  as  a  Blad  er  with  Wind,  or  a  Dropfical  Man  with  Water,  on  ac- 
count of  real  or  fuppofed  Graces,  Wifdom  »r  Wealth,  8cc.  Ot  fucfi 
the  Apoftle  fpeaKs  (i  Cor.  iy.  18,  19.  and  v.  2,  and  vni.  i.  and 
xiii.  4.J  in  all  wh'ch  Places  the  fame  original  Word  is  ultd,  that 
iignifies  a  proud  Carriage,  ilriiting  and  vaunting,  and  the  fuelling; 
oF  the  Mind.  MtntaiMs,  Erajmus,  Symachus,  Grotius,  Menuch'as,  and 
PajHor, 

TUMULTS  \acata.i.ijta'.)  confufion?,  diforderi,  uproars,  whereby 
others  quiet  is  dilturbt-d  j  Bez,a,  Pajor,  Pljcator^  or  Std'tions,  which 
often  fpring  from  Schifms  and  Confuiion,  zsGroti^s  and  Clement  (in  his 
Epiftieto  the  Corinthians)  informs  us.  SecLuk.  xxi,  9.  When  ye  (hall 
hear  of  Wars   and  Commotions,  which  is  the  lame  Word  in  the  Original. 

Now  a?  the  Apolt'e  P.j«/  liiJnihes,  that  he  ieaied  when  he  came  to 
Con?tthhcJh]uld?iot  find  them  fuch  as  he  would y  that  is  thoroughly  le- 
form*d  from  the  aforef^id  awtul  and  pernicious  Diforders  ?  fo  hefear'd 
thathejhouldbefoundtothe-r»,  juchasthey  vouidnat,  i.  e.  he  fcar'd  thac 
he  ihou Id  be  obliged  in  Duty  tij  his  Matter,  and  faichfulncfs  to  them, 
contrary  to  his  own  Inclination  (which  would  chufc  rather  the  fotc 
and  render  (trains  ot  Love  and  Endearment,  than  the  harft  Language 
of  Reproof)  to  ul'e  Severity  with  them,  as  a  ftcrn  difpleaftd  Father,  to 
cry  aloud  and  not  to  fpare,  to  lift  up  his  Voice  like  aTiumpct,  and 
fliew  God's  prorenTmg  People  their  Tranfgrelfions,  and  the  Houfe  ot  Ja^ 
tob  their  Sins.  {Ija.  Iviii.  i.)  which  probably  would  not  be  very  plea- 
fing  to  fome  of  them,  tho'  necciTary  and  pi  oficable  ;  fo  Plfcator,  Bez,a, 
Pagnlne.  The  A  pottle  fpeaks  much  in  the  fame  Language,  (1  Cor.  iv. 
18,  21.)  Now  are  ye  pufed  upy  what  will  ye,  Jhall  1  come  unto  you  with  * 
]Kod,orin  Love,  and  in  the  Spirit  of  hkeknejs.  His  Mmd  was  relu^ianc 
to  feverity  and  fharp  jeproor;  he  would  have  been  exceeding  glad  there 
had  been  no  Occauon  for  it,  but  it  was  rendered  necctfary  by  their  Dif- 
orders, as  acorofive  Remedy  for  tiieir  Cure,  and  that  of  divine  Appoint- 
ment, {Tit.  i.  10,  13.)  for  there  are  many  unruly  and  vain  talkers  and  de- 
ceivers, wherefjiC  Rebuke  them  jharply,  that  they  may  be  found  in  the 
Faith.  Tnc  Word  unruly  (anupota^oi)  fignitics,  refraitory,  inrraitable, 
ftrangers  to  a  yielding  Temper,  obitinate,  untaimed,  and  averfe  to  the 
Difcipline  of  the  Church  ot  Chrift.  The  Word  jharply  (apotomoos) 
fignifies,  cuttingly,  pointedly  j  i:  comes  from  the  Vat)  ttmm  jtco, 
CO  cue. 


-^       50  ^rhe  Evil  of  Slander. 

Benry  glofTeth  thus,  "  'Tis  as  ill  an  Office  as  a  Man  can  put 
*^  himfelf  into.  To  be  a  publifher  of  others  PWens  faults,  divulg'- 
**  ing  v;hat  was  fecret,  aggravating  Crimes,  and  making  the 
**  woril  of  every  Thing  that  was  amifs,  with  defign  to  blall 
"  and  ruin  i\i ens  Reputation,  and  to  fow  difcord  among  Neighbours. 
"  The  Word  us'd  for  a  Talebearer,  fignifiss  a  Pedlar^  or  petty 
"  Chapman,  the  Interlopers  of  Trade,  for  Tale-bearers  pick  up 
•*■  illnatur'd  Stories,  at  one  Houfe,  and  uttev  them  at  another, 
**  and  cornmonly  barter  Manders  by  way  of  exchange."  This 
evil  is  condem'd  in  Pro.  xi.  l'^.  A  tale-bearer  re^jeaUth  fecret s^ 
hut  he  that  is  of  afcdxhjul  Spirit  concealcth  the  Matter.  (Pro. 
XX.  19)  He  that  goeth  about  as  a  tale-bearer,  rcvecleth  Secrets, 
therefore  meddle  not  ivith  him  that  flattereth  ^vAth  his  Lips, 
Slanderers,  of  every  Kind,  are  Madmen  ivho  cajl  about  Firebrands 
Arronvs,  and  Death,  and  yet  fay  they  are  in  Sport. 

The  Pfilmift  compares  Dogg's  malicious  Tongue  to  a  iharp 
Razor.  And  certainly  ilanderers  Tongues  are  like  Razors,  that 
not  only  wound  Mens  Charaders,  but  even  fometimes  cut  their 
Throats.  Jt  is  an  Evil  that  difparages  human  Nature,  and  tends 
ta  disband  civil  Society  altogether.  It  is  diredly  contrary  to  the 
Apollles  Exhortation,  (Ephef  iv.  31,  32,)  Let  all  bittemef,  and 
wjrath,  and  e<vil fpeaking  be  put  a<way  from  yoUy  ivith  aU  Malic e, 
and  be  ye  kind  one  to  another,  tender-hearted,  forgluing  one  another, 
en)  en  as  God  for  Q,\iX\^  s  fake  hath  for  gin)  en  you.  The  Pfalmiji  gives 
this  Charadter  of  a  wicked  Man,  (Pfal.  1.  ig,  20.)  Thou  ginjeji 
thy  Mouth  to  E'-vil,  and  thy  Tongue  frameth  Deceit.  Thou  ftteji 
a'!  d  'pcakcjl  again f  thy  Brother,  thou  fanderejl  thy  onjon  Mothers 
/<cv.  The  Name  Diabolos,  Denjil,  fignilies  2l- Slanderer  :  And  in- 
deed the  Slanderer  has  not  only  the  Devils  Name,  but  his  Na- 
ture and  Pradice  ;  for  the  principal  ingredient  in  the  Nature  of 
the  Dc-vil  h-  Malice  ;  and  Satan,  in  purfuance  thereof,  is  the  ac- 
cufer  nf  the-  Brethren.  Both  thefe  the  Slanderer  is  no  ftranger  to, 
a'^d  therefore  it  is  evident,  he  does  not  bear  Satan  s  Name  in 
vain. 

Wha'^evfr  we  may.  pretend,  if  nfje  bridle  not  our  Tongue,  t\i2it 
unruly  Member,  that  World  of  Iniquity,  our  Religion  is  in  njair. 
And  whatever  fordid  Delight  any  one  may  take  in  doing  n\\% 
chief  to  others,  yet  let  him  remember,  that  in  due  Time  it  will 
recoil  upon  himfelf.  J  Fools  Mouth,  fays  Solomon,,  is  his  De- 
f  ruction,  his  Lips  are  the  Snare  of  his  Soul.  The  Lip  of  Truth 
fhall  bs  cjicblijhed  forenjer  j  hut  a  lying  Lip  is  but  for  a 
Ah?nent.  He  that  njoalketh  uprightly,-  ivalkcth  furely  ;  but  he  that 
per-verteth  his  Ways  /hall  be  kno^wn.  And  when  the  Slanderer 
is  known,  he  is  contemned  as  a  publick  Enemy  to  Society,  be- 
•aaufe  others  know  not  how  foon  they  may  be  injured  by  him. 
All  noble  generous  Minds  detetl  this  Pradice,  and  cannot  enter- 
tnin  it  with  Complacence.  A  righteous  Man  hatcth  lying,  fays 
^■Qiofnon.  (Pro.  xiii.  5.)  It  is  only  ill  natur'd  People  that  en- 
courage 


The  nature  and  malignity  i)f  Lyrng.  §i 

courage    fuch,    (Pro.  xvW.  4.)     a  fvoicked  daer  gi'veth  heed  to  falfe 

Lips  ;  and  a  lyar  girueth  heed  to  a  naughty   Tongue. 

But  became  Lying  is  included   in  S lander ,  and   of   dreadful 

Tendency  to  Society,  I  ihall   fpeak   a   little    of  its  Nature   and 

Malignity. 

AUGUSTINE  gives  this   Defcription    of  its  Nature^  viz.  That 

it  is  a  'Voluntary  /peaking  of  an   untruth^  ivith   dcjign   to  decei've. 
It  is  a  fpeaking  of  an  untruth,  yea  what  we  know  to  be  fuch ; 

for  to   lye  is  to  go  againft  the  Mind.  * 

Farther,  it  is  uttered  with  an   Intention  to  deceive  the  Per- 

fon  to  wtom  it  is  fpoken;  and  therefore  t' arables  are  no  lyes^ 
4ho'  they   be  not  litterally  true,  becaufe  not   uttered   with  a  de- 

fign  to  deceive,  and  their  Scope  is  true  ;  thus  our  Lord  is  called, 

parabolical ly  a  Doir,  a  Rock^  a  Fountain.     Nor  are  Hyperboles  lyes, 

for  the  fame  Reafon,  tho  they  be  not  litterally  and  llridly  true  ; 
i\ence  the   Spies  aiTerted,  in  their   return   from    Canaan,  that  the 

Walls  ivere  up  to   Hean;en  ;  their  meaning  was,   that    the    Walls 

were  very  high.     In  like  manner  it  is  laid,  that  if  all  our  Lord  had 

done  was  writLen^  the  World  itfelf  would  not  contain  the  Books  ; 

this  was  not  expreiTed  with  a  Defign  to  deceive,  but  to  convince 
-of  Error;  the    meaning   was   no   more   than   that   many  Things 

Christ  did  \yere  not   Recorded. 

Nor  are /;^(?«/^j  lies,  tho'  they  be  not  litterally  true,  (i  King 
xviii.    27.)   He  knocked  them   and  /aid,   cry   aloud  for  he    is   a   God. 

This  was  not  uttered  with  a  defign  to  deceive,  but  to  convince 
of  Error,  and  reprove  upon  the  Account  of  it. 

I  may  add,  that  a  Perfons  afting  contrary  to  what  he  befors 
faid,  is  not  lying,  if  the    Circumilanccs   of  a  Thing    be    altered, 

(Gen.  xix.  2.)  The  Angels  told  Lot  tliat  they  would  not  come 
into  his  Houft\  but  abide  in  the  Street  all  Night  ;  yet  upon  his 
importunity  they  went  in  with  him  :  And  fo  Peter  with  fome  Ve- 
heraency  refufed  that  Christ  fhould  walh  his  Feet,  but  when  he 
was  inftrudled  in  the  Significancy  of  this  Condefcenfion  of  our 
Saviour,  he  intreated  him  to  do  it.  But  in  the  mean  Time  this 
Caution  muft  be  obferved,  that  the  A6lions  be  not  fuch  as  we 
are  bound  to  by  divine  Precept,  or  fuch  as  we  have  bound  our- 
felves  to,  by  fome  Vow  to  God,  or  fuch  that  our  negledt  of 
them  will  be  prejudicial  to  others  ;  for  if  we  have  promifed 
to  another  what  is  beneficial  to  him,  however  we  have  changed 
our  Opinion,  we  muft  not  change  our  Purpofe,  unlefs  he  releafe 
us,  or  hath  faiPd  in  the  Condition  of  the   Promife. 

DiviNts  do  generally  diftinguiih  Lyes  into  three  Kinds,  viz, 
focofe.  Officious  and  A'Jalicious,  . 

Jocose  Lyes  are  told  to  divert  the  Company  ;  but  it  is  too  ex- 
penfive  a  Method  to  divert  others  by,  for  fuch  as  lye  in  Jeft  mul^. 
exped  to  go  to  Hell  in  Earneft,  except  they  repent ;  befides  it 
|)repares  Perfons  for   that  which  is  of  a  more  malignant  Kind. 

H   2  Officiovs. 

*  Mentire^  eft  contra  menteai  ire,.  ^ 


52  ^be  Evil   of  Lves,  efpeciallj  ?nalkious. 

Officious  Lyes  are  told  with  defign  to  do  fome  kind  Office 
to  others  ;  but  ive  muji  not  do  Enjil  that  Good  may  co?ne,  Bifhop 
iiaun.^erfon  j'.^fliy  obfcrves  upon  this  Head,  '*  That  v/e  know 
"  not  a  greater  Good  than  the  Glory  of  God  ;  that  we  know 
•*  not  a  leller  Sin,  if  any  Sin  may  be  called  little,  than  a  Jocofe 
**  lye,  yet  may  not  this  be  done  for  that,  w///  thou  Jpeak  ^vlck- 
**  edly  for  ^Goil,  or  talk  deceitfully  for  him,  fays  Zophar  to  Job, 
•*  and  furely  if  we  may  not-fpeak  deceitfully  for  God,  much 
"  lefs  for  Man."     But  • 

Malicious  Lyes  are  when  Perfons  endeavour  to  fix  falfe 
Charges    defignedly,  upon  the  Inocent  for  their  Hurt. 

Now  lying  of  every  Kii^d,  efpecially  cf  the  laTt,  is  a  Viola- 
tion of  God's  Precept,  which  enjoins  u?,  not  to  lye  one  to  another^ 
(  wOl.  iij.  9.)  and  that  we  ihould  put  anvay  lying  and  f peaking 
guile,  (^Ephef,   iv.    25.^ 

Lying  is  alfo  odious  to  the  God  of  Truth.  A  lying  Tongue 
is  one  cf  the  f<vtn  Things  that  are  an  abomination  to  him. 
(Pro    vi.) 

Lying  tends  to  the  Deflrudion  of  human  Society,  and  con- 
tradids  the  Ufe  aid  End  of  Speech,  which  is  to  promote  Com- 
munion and  Comm.erce,  and  therefore  it's  implicitly  agreed  to 
by  all  Men  to  fpcak  7";  »/>^  to  one  another.  But  if  lying  be  in- 
dulged, how  can  Society  be  promoted,  when  mutual  Confidence 
and  Love  are  broken  ?  Seeing  that  Truth  is  a  Debt  we  owe  to 
all  that  we  converfe  with,  lying  mufl  needs  be  unjuft  and  lead' 
to  every  Injury,  Violence,  and  Rapine.  Thefc  Evils  naturally 
follow  Mens  making  no  Conicience  of  performing  their  Pro- 
miles  and    Contrads.        ' 

Lying  is  bafe  and  ignoble;  it  juftly  brings  a  blot  upon  the 
Character  of  LJ.n  who  is  guilty  of  it,  when  it  is  found  out,  as 
it  generally  is  at  the  long  r:m,  becauie  of  their  Inconfillencies  : 
It  ihews  a  ba;e.  cowardly  '  Difpofition  not  to  dare  to  tell  the 
Truth.  This  Evil  is  not  only  hated  bv  God,  but  by  good 
Men.  I  hate  and  abhor  lying,  faith  the  Pfalmill,  he  that  tells  Lies 
pall  not  tarry    in    Thy    lioufc,   ^Pfal.    ci.    7.)     • 

L"viNGis  an  Imitation  of  the  De-vil,  ivho  nvhen  he  fpeaketh  a 
Lvc,  fpeaketh  of  his  o-ujn,  i.  e.  agreeable  to  his  natural  Inclination 
and  Genius,  f.r  he  is  a  lyar  and  the  Father  of  it,  he  nvas  a  Mur- 
de/erfom  tie  Btginh'ir^g,  and  abode  net  in  the  Trulh.  (Joh.  viii.  44  ) 
Cbferve  Mali.e  is  joined  with  lying,  in  the  Character  of  Satan  ; 
he  is  a  M«/^^rtr  as  wcil  as  a  Lyi-,  to  fhew  that  malicious  lying 
is  the  firjt  born  of  the  Lt-inl,  the  B, ginning  of  his  Strength,  for 
by  Lyes  he  prevailed  over  Mankind  at  firll,  and  therefore  this 
is  his' darling  .^in.  When  Perfons  lye,  they  but  repeat  what 
Satan  diclates  ;  hence  is  that  faying  of  Peter'' s,  (Adt  v.  3.) 
Why  hath  Satan  flfd   thine   Heart   to  lie  unto    the  Holy  Ghof  ? 

Lying  is  not  only  very  Criminal  but  very  Dangerous,  it  cracks 
the  Credit  of  the  Guilty  Perfon,  when  fduud  out;  thofe  that  are 
accullom'd  to  lye,    will  not  be  believed  when  they  fpeak  the 

Truth 


^he  Nature  and  Evil  of    rafh-Judlng.  53 

Truth ;  and  its  generally  found  out  pretty  foon  ;  its  generally  and 
juftly  efteem'd  to  be  one  of  the  bafeji  culls ,  becaufe  it  bewrays  a 
cowardly  fear  of  Man,  and  moft  daring  Contempt  of  God  ! 
whoever  lyes  does  it  out  of  fome  fordid  fear,  leaft  fome  Incon- 
venience Ihould  come  upon  them  if  they  told  the  Truth  :  And 
this  Mo7itaign  in  his  EfTays,  gives  as  the  Reafon  '.vhy  the  '^-  harge 
of  lying  is  the  moil  reproachful  Ignominy,  which  can  be  call 
upon  any,  and  therefore  excites  Men  to  the  mofl  warm  refent- 
ments :  Indeed  lying  unfits  Perfons  for  common  Converfe,  and  for 
ail  Bufinefs.  Eefides, 

Lying,  excvofes  to  the  Vengeance  of  God  forever,  (Rcv.xxi. 
ult.)  Without  are  Dogs  a7id  Scrceicrsy  and  e'very  one  <vjho  loieth,  and 
maketh  a  lye.  (Rev.  xxi  S.)  And  all  lyars  pall  ha've  their  Fart  in 
the  Lake,  luhich  burns  iiith  Fire  and  Brifnjfone.  Again, 

Lying  is  an  awful  Evidence  of  a  bad  State  :  A  courfe  .of 
lying  proves  Perfons  to  be  the  genuine  Children  of  the  De'vil, 
who  is  the  Father  of  Lyes.  On  the  contrary  Truth  in  Speech,  is 
the  Churader  of  God's  People,  (If.  Ixiii.  8. J  Surely  they  are  my 
People,  Children  that  ^nll  not  lye*  Unlefs  we  make  Conl'cience  of 
avoiding  ali  thofe  Kinds  of  evil  Speaking,  that  I  have  mentioned. 
We 'cannot  confiflently  or  fuccelsfully,  Endeavour  after  Peace. 
But  the 

2d.  Kind  of  e^vil-fpeoking  b<?forementior.ed,  is  Rash  Judg* 
INC.  To  prevent  Miilakcs,  I  think  it  necellary  to  be  diftind  and 
particular  here,  and  to  'obferve,  that  that  which  I  oppofe  as  rafti 
Judging,  confills  in  thefe  Particulars  following,  'viz. 

1.  When  we  take  upon  us,  to  judge  and  condemn  Men*s  fecret 
Dejigns,  in  afting  not  made  evident.     And 

2.  When  we  judge  our  Brother  s  different  Opinion  from  ours 
in  Circumfio.ntials,  and  differer.t  or  contrary  Conduct  to  ours, 
grounded  thereupon,  to  be  a  fufHcient  Foundation,  for  concluding 
the  State  of  his  Soul  to  be  had.  And 

3.  When  we  make  our  Judgement  of  Men's  State  toward* 
God,  founded  upon  their  fpiritual  Experience,  feparate  from  Prin- 
ciples and  Pra<5lice,  the  Ground  of  our  puhlick  Condud  towards 
them. 

The  firft  of  thefe  is  a  manifell:  afTuming  of  the  divine  Preroga' 
ti<ve  of  fearching  the  Heart ;  and  has  a  Hired  Tendency  to  over- 
throw all  Goodnefs  of  human  Action  entirely  ;  for  the  very  beft  of 
them,  may  by  this  Claim  of  Power,  be  unjuftly  afcribed  to  a  mean 
a  bad  Caufe ;  thus  Christ  was  treated  by  the  Pharifees,  who 
gave  bad  Names  to  all  his  vertuous  Adions,  and  afcribed  his  mi- 
raculous Works  to  the  De^uil,  his  eafmefs  of  Accefs,  and  kind 
Treatment  of  the  loofer  Sort  of  Mankind,  as  a  Phyjician,  in  or- 
der to  their  Cure,  they  term'd  a  criminal  familiarity  with  them,  as 
a  Companion :  His  innocent  Opennefs  and  freedom  of  Behaviour, 
as  to  Meats  and  Drinks,  they  afcribed  to  an  inordinate  Appetite  : 
His  miraculous  Works  which  they  could  not  deny,  they  afcribed  to 

a  bad 


5^  The  Evil  and  Danger  of  rafh- Judging. 

•a  bad  Caufc,  the  Power  of  Belzehub,     Behold  a  gluttonous  Perfont 
a   Wine-hibber  ',   and  a  Friend  of  Publicans  and  Sinners. 

PJUVs  faithful  Endeavour  to  fllo  extenfive  Good  by  preaching, 
was  afciib'd  to  a  feditious  Defign.  And  alfo  Job's  exemplary  and 
unblemifh-d  Integrity,  was  afiignM  by  Satan  to  a  (finfully)  ieliifh 
Caufe^     Doth  Job  fear  GOD    for  nought  ? 

As  this  Melhod  of  Proceeding,  implies  in  it,  a  facreligious  In- 
wajion  of  the  Rights  of  Heaven,  and  a  criminal  Imitation  of  the 
<worJl  of  A: en,  yea,  of  the  i!^^T.v7j^iinifelf,  fo  it  is  directly  contrary 
tx)  Chatity,  which  obliges  and  inclines  us  to  hape  the  beft,  until 
there  be  Evidence  of  the  contrary  ;  and  therefore  in  one  Word, 
it  tends  utterly  to  eradicate  all  mutual  Confidence  from  amon^ 
Men,  all  Peace  and  ^'/V/,  all  Union ^  Order,  and  Harjnony,  froiri 
Church  &  State;  and  to  turn  every  Thing  into  the  MXmo'iS. Oj?ift'.fion. 

Tne  fecond  Inftance  of  rajh  Judging,  is  directly  contrary  to 
the  entire  Scries  of  the  Apoflie^s  Realonings,  in  the  14th  Chapter 
to  the  Romans^  for  he  declares  that  Perfons,  upon  both  Sides  of 
the  circumjianiial  Contrcverjy  then  fubfiiiing,  were  fincerc  and  ac- 
cepted of  Goo ;  and  informs  us,  that  the  condemning  of  Perfons 
npon  the  Account  of  fuch  fmaller  Matters,  was  in  eltecl  to  con- 
demn the  Lanv  itleif,  as  an  infufficient  Rule  of  A£lion,  without 
our  after  Additions  thereto,  and  an  Encroachment  upon  our  Chri- 
ftian  Liberty  ;  He  that  judgetb  his  Brother,  (peakcth  E-vil  of  the 
LaiVf  and judgeth  the  La<vj  ;  becaufe  the  Law  gives  no  fuch  Power, 
{Jam.  iv.  II.)  but  affigns  all  Judgment  of  fecret  Things  to 
God  only  (l  Ccr.  iv.  5,  4,  5.)  But  ^jcith  we  it  is  a 'very  /mall 
'Thing,  that  I  Jhould  be  judged  of  you,  or  of  Mans  Judgment, 
hut  he  that  judgeth  me  is  the  Lord,  therefore  judge  nothing  be- 
fore the  Time,  until  the  Lord  come,  nvho  ivill  bring  to  Light  the 
hidden  Things  of  Darknefs,  a7id  ^uoill  make  manipji  the  Councils 
€f  the  Heart,  and  then  pall  e^very  Man,  every  good  Man,  ha-ve 
Fraife  of  GoD. 

Some  there  were  in  thofe  early  Times,  who  were  of  Apollos 
and  Cephas^  Party  or  FaSiion,  that  flighted  Paul,  judged  him^ 
with  ralhnefs,  cenfured  him  with  indecency,  and  preferred  Jpdlos 
and  Cephas  before  him :  Thofe  that  blefTed  Man  informs,  that  he 
cfleemed  very  lightly  of  their  Cnfure  or  'judgment,  fo  far  as  it 
concerned  him  (Emci  de  eis  elachifon  ejiin  ina  up  humoon  ana- 
tritho)  The  Word  Elachifon  (para  to  elo  to  ephairo  ab  auferendo) 
lignifies  a  very  inconfiderable  Thing,  I  tfteem  it  as  the  very  leafl 
of  Things,  whether  you  judge  me  better  or  worfe  than  others, 
iincere  or  unfmcere;  I  neither  value  nor  fear  the  Judgment  of 
JVlen  J  the  Judgment  of  my  value  does  not  belong  to  you,  nor  to 
any  of  the  Children  of  Men,  nor  to  my  felf;  yea,  I  judge  not 
my  own  felf;  I  pronounce  no  Sentence  for  my  felf,  I  leave  my 
felf  to  the  Judgement  of  God  :  I  may  be  miHaken  in  my  Judge- 
ment concerning  my  felf,  and  therefore  I  will  alhrm  nothing  as  to 
inyfelf,  and  yet  I  am  better  known  to  myidi  than  to  you ;  I  will 

not 


l^e  evil  and  danger  cf  Rafli-Judging.  55 

Hot  boaft  of  myfelf,  nor  be  confident  of  my  own  fallible  Judgment 
of  myfelf;  nor  oft  ended  with  your  Cenfures ! 

Tho'  I  am  not  conicious  of  any  willful  Unfaithfulnefs,  in  the 
Courfe  of  my  Minijiry,  yet  I  cannot  from  thence  certainly  conclude, 
that  I  am  free  from  Blame,  becaufe  I  do  not  perfectly  know  my 
felf;  perhaps  the  Almighty  fees -^/^/«///-^^j  in  me,  that  I  fee  not 
myfelf,  perhaps  I  have  thro'  Ignorance,  omitted  fomething,  that 
was  right  and  necefTary,  and  committed  fomething  that  was  wrong 
and  hurtful,  or  forgotten  fome  things  wherein  1  did  offend ;  we 
©ften  fall  into  Sins  we  know  not,  lays  Ckryfojio^fiy  Cpe  inddmics, 
in  peccata   que   nejhimus  ;  in  many  Things  we  ofFead  all. 

Therefore  judgi  nothing  before  the  Time^  until  the  Lord  come, 
i.  e.  fceivg  that  fecret  l^hir.gs  belong  to  God,  Deat.  xxiii.  23.  leave 
the  Judgment  of  them  to  him,  and  do  not  judge  any  fecret 
Thing,  till  Chrtst  comes  in  the  Clouds  to  judge  the  World  :  Her 
<>nly  can,  and  he  certainly  will,  in  the  Day  of  his  Appearance, 
hring  to  light  the  hidden  Things  of  Darknefs,  and  make  manifefi 
the  Councils  of  the  Hearts,  remove  all  difguifes,  and  make  cer- 
tainly and  fully  known,  all  the  Thoughts  and  J3efigns  of  Men. 
Here  you  may  obferve  a  poiitive  Command  of  God,  againit 
Judging  of  secret  Things.  To  the  aforefaid  Purpofe  upon  the 
Place,  fpeak  the  following  Divines,  Mr.  Potl,  in  his  Annotat.  Gro^ 
tius,  Caftallio,  Menochius,  Tirinus,  Erafmus^  Ejiius,  iiimachusp 
■fuftinian,  Scultetus,   Cal-vin,  Pifcator,   Bezci,  Cameron, 

And  in  i  Cor.  x*  22.  the  Apoftle  fpeaks  thus.  For  ivhy  is  my 
Liberty  judged  of  another  Man's  Confcience  ?  i.  e.  faith  P§ol^ 
**  Why  Ihould  my  Praftice  in  a  Thing  wherein  I  have  liberty", 
**  be  cenfared  or  condemned  by  the  Confcience  of  another,  he 
"  being  periuadied  that  what  I  do,  and  judge  that  I  have  liberty 
"  to  do,  and  may  do  lawfully,  is  done  by  me  finfully ;  and  I  bjr 
**  him  accounted  a  Tranfgreffor  for  it."     As  to  the 

3d.  Instance  of  rcfy  judging,  I  defire  to  know,  where  AF- 
iftighty  God  has  given  any  of  the  Chndien  of  Men,  Authority 
to  infpedt  into  the  fpiritual  Experiences  of  others,  fo  as  to  make 
f)ur  Judgment  of  them,  abftract  from  their  Docvrines  and  Life,  the 
Ground  of  our  Opinion  concerning  the  ^tate  of  their  Souls,  and 
©f  our  publick  Conduft  towards  rhem  ?  If  any  fuppofe  that  there 
is  a  divine  Warrant  for  fuch  Conduft,  they  would  do  well  to  dif- 
cover  it,  for  others  Inftruction  ;  for  my  part  I  malt  freely  confefe 
my  Ignorance  of  the  Matter,  I  know  of  no  Places  of  Scripture, 
that  give  fuch  a  Power  to  any  of  the  Sons  of  Men,  and  much 
Ids  to  every  Man. 

Perhaps  fome  gracious  and  well  meaning  Perfons,  of  the 
prefent  Day,  de  not  thoroughly  underlland,  or  have  not  fafficisnr- 
ly  confidered  the  evil  Nature  and  av/ful  Confequences  of  rap  judg- 
ing ',  it  appears  to  me  to  be  an  Evil  pregnant  with  Pride,  Malice 
and  Mifchicf,  tho'  perhaps  not  perceiv'd  or  intended  :  An  Evil 
whHch  under  a  Cloak  of  milguided  ill-temper'd  Zed  for  God, 
Chriilian  Liberty,  and   fuf  erior  Attainmenw  in  Kiiowledge  and 

Religion  j 


5^  The  evil  and  danger  of  Rafh- Judging. 

Religion  ;  rebellioufly  oppofes  the  clearcfl:  Didlates  of  Reafon  and 
lrlurnciniij\,  tne  plaineit  Laws  of  revealed  Religion-,  an  Evil  that 
under  a  l-retcxt  of  Kindneis  and  Piety,  cruelly  rends  our  Neigh- 
bour's Churcder,  faps  tne  Foundations  of  the  vhurch's  Peace,  and 
turns  it's  Uniony  Order  and  Harmony  into  the  wiidell  Confufion, 
of  ungoverned  Anarchy y  iichifm,  Prejudice  and  Hate  ! 

Ail  E^oil  that  fonietimes  rages  the  more  under  corrofive  Reme- 
<dies,  proper  and  neceilary  for  it's  Cure,  and  expreifes  its  unrca- 
fonabie  Refcntment,  in  the  very  Language  of  impiety ;  our 
Tongues  are  our  own  and  who  is  Lord  over  us,  not  confidering 
that  when  Man's  Tongue  is  abus'd  to  uncharitable  and  ignoble 
Purpoles,  his  Glory  is  turned  into  Shame,  and  that  thofe  jhall  hwve 
"Judgmtnt  <vcithout    Mercy y    nvho  Jheiv   no   Mercy. 

An  Evil  that  fcorns  Controul,  either  by  human  or  divine  Autho- 
rity, d.nd  fpurns  at  Reftraint,  either  from  God  or  Man !  which 
in  Oppofition  hereto,  is  wont  to  exprefs  its  haughty  Senti- 
ments, in  the  following  Strains  of  RebctUon  and  Faction,  Let  us 
break   their   Bands  af under  and  cajl  their   Cords  ^from    us^ 

But  if  any  after  all  that  has  been  faid,  are  ftill  enclined  to 
execute  the  Office  of  fpiritual  Judges,  let  me  beg  of  fuch,  to 
anfwer  in  their  own  iNlinds,  thcfe  two  Queftions,  'viz.  Pray,  Sirs, 
how  are  you  qualify'd  for  your  Office  ?  And  how  do  yOu  difcharge 
it? 

You  know  that  the  Office  of  a  temporal  Judge,  is  a  very  im- 
portant and  difficult  Bufmefs,  to  manage  well,  and  yet  much  de- 
pends upon  their  good  Management ;  wherefore  it  is  neceilary, 
that  they  be  Men  of  fnperior  acumen  or  Genius,  and  Men  of  dif- 
tinguiftied  Eminence,  in  acquired  Endowments  :  This  being  the 
Didate  of  Reafon,  and  common  Sentiment  of  all  Nations,  they 
endeavour  to  make  Provifion  accordingly. 

And  likewife  it  is  acknowledged  by  all  Mankind,  that  y«^^y 
Ihould  be  no  Accufers,  in  refpedt  of  the  Affairs,  that  they  judge 
of,  for  if  they  are  either  ignorant  or  byalVd,  juft  Judgement 
Catnnot  reafonably  be  expeded  from  them. 

Besides  it  is  highly  neceilary,  to  have  a  Commiffion  for  this 
grave  and  important  Funfiion  from  a  proper  Authority,  otherwife 
what  we  do  m  it  ii  a;fluming  and  unjuit. 

Now  my  Friends,  pray  examine,  whether  you  are  qualify'd  as 
1  have  now  reprefented,  to  take  the  Bench  ? 

In  the  mean  Time  let  this  be  premis'd,  as  a  felf-evident  Maxim, 
that  there  is  vaftly  more  Difficulty  attending  our  judging  aright  of 
fome  fpiritual  Cafe-,  than  any  temporal ;  becaufe  of  the  variety 
of  the  Operations  of  a  Sovereign  Go n,  upon  the  Souls  of  Men; 
the  plaufible  Advances  that  fome  make  towards  Religion,  who 
have  not  a  right  Principle  of  Action,  and  the  melancholy  Decays 
of  fome,  that  have  it ;  and  efpecially,  becaufe  the  Soul  is  a  Pro- 
vince hid  from  human  Obfervilnce,  fo  that  there  is  vaftly  more 
X,>ifficulty  in  being  a  fpiritual  Judge,  than  in  being  a  Lard  Chan^ 
fsllor  of  England.  The  Words  of  Qn^wv  to  Nicodmus,  con- 
cerning 


^bc  Evil  and  Danger  of  Ra ill- Judging.  57 

kftrning  the  Nature  of  'Regeneration,  John,  iii,  8.  deferve  to  be 
thought  of  under  this  Head,  ^I'he  iVind  bloiveth  nx)hcre  it  lijleth^* 
/2fici  thou  hear  eft  the  Sotrnd  thereof,  but  carji  not  tell  nvhence  it 
ccnieth,  and  iv  hit  her  it  gceth,  fo  is  e-very  one  that  is  born  of 
the  Spirit.  **  Tho'  the  Spirif,  as  Mr  Henery  obferves,  works 
**  powerfully  in  Regeneration,  you  hear  the  '''ound  thereof,  tho* 
**  its  Caufes  are  hidden,  its  Eiiedis  are  manifeft  ;  yet  he  works 
•*  arbitrarily,  and  as  a  free  Agent ;  the  Wind  blows  where  it 
"  lideth  for  us,  and  doth  not  attend  our  Order,  nor  is  fubjedt 
••  to  oiir  Command  :  The  Spirit  difpenfeth  his  Influences  where, 
**  and  when,  on  whom  ajd  in  what  Meafare  he  pleafeth  ;  and  as 
**  he  works  arbitrarily,  fo  ir.yfteriouAy,  and  iniecret  hidden  ways ; 
**  the  Manner  and  Method  oi  the  'pirit's  Workings  is  a  M;fljry  !'* 

Mil-  Pool  obferves  in  \w^  Annotations,  "  That  the  Original  of 
"  the  Winds  Motion,  is  to  us  imperceptible,  we  can  fpeak  fome- 
*■  thing  philofophically  to  the  Cauie  of  it,  and  can  tell  whether 
*'  it  bloweth  from  the  Eafti,  V/eji,  North  or  South,  but  we  cannot 
"  tell  the  particular  Place,  where  or  from  whence  it  arifeth ;  fo 
**  is  every  one  who  is  regenerated,  by  the  Working  of  the  Spirit 
*'  of  God,  changed  and  renewed  fo  as  we  can  give  ourfelves  or 
*'  others  no  Account  of  it,  in  all  Points  as  to  the  inward  Opera- 
*'  tion,    tho'  in  the  Eifeds  it  be  difcernable." 

Because  he  had  began  to  fpeak  of  the  Spirit,  he  takes  an  Ex- 
ample from  the  Wind,  which  is  alfo  wont  to  be  .cali'd  a  Spirit, 
{Gen   viii   i.)  and  often  ellewhere. 

Minutus  Oela^oio  obferves,  that  tho'  all  Things  are  impelled, 
Ihaken  and  toffed  by  the  Wind,  and  Blail,  yet  we  cannot  fee  them, 
with  our  Eyes,  Vcnto  et  flatibus,  omnia  i nip e Hunt nr,  'vibrantur, 
ftgitantur,  at  Jul  oculis  tamcn   non   njcnit   'vcntusi   et  flatus* 

The  Wind  moves  itfelf^  now  here^  now  there,  with  a  free  and 
unconftant  impetus ;  it  i^  a  ^ietaphor  taken  from  Men,  like  that 
Rom.  ix.  19.  to  22,  a  Will  is  aicribed  to  the  Wind,  by  the  Fi- 
gure Profopopy,  as  in  the  Writings  of  the  Apollle  Paul,  the  Law, 
i)in,  and  Death  are  introduced  in  the  fame  »NJanner. 

You  hear  the  Sound  thereof,  but  know  not  whence  it  comes, 
or  whither  it  goeth,  its  Original  is  not  perceived,  fome  imagine 
it  to  be  a  natural  flux  of  the  Air,  others  Exhalations  from  the 
Earth,  there  is  fuch  a  Diverfity  of  Conjedures  concerning  it,  even 
in  the  fame  Places,  that  its  Nature  cannot  be  fully  known,  its 
Original  is  fought  but  not  beheld. 

Nor  is  it  known,  where  it  goes,  or  known  where  it  ceafes, 
its  Exit  is  no  better  perceiv'd  than  its  Original.    . 

And  fo  it  is  with  every  one,  that  is  born  of  the  Spirit ;  ad* 
mirable  Adions  of  one  regenerated  by  the  Spirit  are  beheld,  but 
the  Original  from  which  they  fpring,  and  the  End  to  which  they 
tend,  are  quite  hid  from  the  View  of  all  Mortals  in  this  Life ;  the 
certain  Difcovery  of  them  is  referved  for  a  future  World  ;  the  End 
indeed  is  eternal  Life,  and  our  Life  is  hid  with  Christ  in  God. 
{Rom,  vi.  22.     CgL  iii.  3.)    Keceneration  can  neither   be   beheld 

X  without 


5^  ^he  Evil  and  Danger  of  rafh- Judging. 

with  our  Eyes,  nor  the  Mode  or  Manner  of  it  comprehended  b/ 
our  Reafon. 

T'JE  Similitude  which  our  Lord  ufes  plainly  fhews  thefe  three 
Things,  i7> .  I  That  the  Work  of  the  holy  Spirit  in  Regenera- 
tion, IS  fornething  real;  this  its  Fruits  and  Effects  point  forth,  as- 
the  Sound  indicates  the  Wind.  2.  That  the  holy  Spirit  ads  freely 
and  fovereignly  in  this  Matter,  according  to  his  own  Pleafure ; 
and  not  according  to  any  Dignity  or  Merits  of  Creatures,  or  Li- 
mits prefcrib'd  by  them  ;  he  breathes  upon  whom,  and  when  and 
how  he  pleales.  And  3.  The  Similitude  Ihevvs,  that  the  Work  of 
Regeneracion  is  unfearchable  to  human  Rer.fon^  from  whence  the 
nffiatus  come?,  and  to  what  Event  the  Spirit  operates  upon,  even 
the  Regenerate  themfelves  do  not  know.  To  the  aforefaid  Glofs 
that  T  have  given  of  the  Words  of  Christ,  agree  the  lolloping 
Interpreters,  ^viz.  Beza,  Grotius,  Si/nachus,  Channitusy  Burgenjis^ 
and  Dr.  Light  foot. 

Surely  Sirs,  your  Reafon  muft  iiiform  you,  that  Perfong 
cannot  judge  well  what  they  do  not  underftand,  and  that  it  is  not 
probable,  they  will  judge  impartially,  of  a  Cafe  in  which  they 
are  Parties  ajid  Jccujers^  and  that  it  is  unjufc  for  tlieni  to  judge 
what  does  not  belong  to  them,  or  what  they  have  no  CommiHion 
or  Aurhority  for. 

Whether  you  have  all  of  you,  fach  peculiar  Polgnance  of 
natural  Genius  and  uncommon  Eminence  in  acquired  Kno<^v!cdgc^ 
as  well  as  Freedom  from  corrapt  par.ial  bycifs,  in  thefe  Times 
o<  Diz'ijion  znd  Debate,  as  to  qualify  vou  for  the  high  OfHce  of 
fpiritual  Judges,  are  too  tender  Points  for  me  to  touch  ;  I  there- 
fore leave  them  to  the  Decifioa  of  your  own  Confciences,  and 
humbly  beg  you  would  produce  your  Cojnmijjicn  to  judge  Men's 
fecret  Thoughts  a.id  Defigns,  or  the  States  of  Mens  Souls,  upon 
the  Foundaiion  of  circumflantial  Differences  in  Opinion,  and 
Praftice  confequent  thereupon  :  Where  is  your  Authority  ?  What 
I  art  of  tiic  Bible  contains  your  Comj'nijfion  ?  Methinks,  it  is  but 
reaionabie,  that  you  ihould  either  produce  it,  or  quit  your  Oficef 
Who    ftrt    thsu   that  judgeji    ajiotker    AJa?7^i    SeynjantY 

But  after  you  have  affumed  the  'fudge's  Office,  pray  how  do 
you  maiage  in  that  Bufmefs  ?  Do  you  therein  conform  to  the 
common  ard  rational  t-ourfe  of  judicial  Proceedings,  and  Exam- 
ple of  good  Judges  .?  Do  you  hear  with  fc<tience  the  Defendant's 
Jlpology  for  JUS  <^.  onduct,  a;id  examine  it  tho-cughly,  before  you 
■  pais  Sentence  ?  And  are  you  of  C?uficil  to  him  ?  Do  you  examine 
aii  Parts  o'i  his  Ayolo-  y  witli  Candour,  putting  a  fa^oourahle  Con- 
(iruStion  im  Things  that  appear  doubtful,  as  tar  as  Renfm  will  ad- 
mit, being  loth  to  find  your  fellow-C  reature  guilty  of  what  is 
criminal  and  difhonourabic  to  human  Nature  ?  Farther,  do  yoa 
\c:y  the  F)trtfs  of  your  Sentence  only  upon  Things  that  are  plainly 
prov'd  t  (alhgatis  ct  probatis)  And  do  you  pals  your  Sentence  of 
Condeinnarion  with  Gfiif  and  Reludlance,  from  a  Principle  of 
JuHice  attended  with  Xiumanity  ?  Bein;^  willing  that  fuveral  guilty 

Petfoiii' 


ne  Evil  and  Banger  of  rafli-Judging.  59 

Perfons  fhould  efcape  with  Impunity,  rather  than  that  one  innocent 
Perfon  (hould  fulFer  ?  For  the  former  is  only  inconvenient,  but  the 
latter  unjuft. 

Are  not  every  of  thefe  Particulars  now  mentioned,  agreeable  to 
the  cleareft  Dictates  of  Reafon,  and  plaineft  Maxims  of  Equity  ? 
And  if  the  Condud  of  any  of  us  has  been,  or  is  difagreeable 
thereto,  is  it  not  condemned  by  both  ?  Pray  let  us  confider  feri- 
oufly,  thefe  few  PafTages  of  Scripture  following  ;  (Prgv.  xviii.  13.) 
Jie  that  anfvoereth  a  Matter  before  he  heareth  it,  it  is  a  Folly  and 
Shame  unto  him,  (Pf.  cxxxi.  I.)  Lord  my  Heart  is  not  haughty  y  nor 
inine  Eyes  lofty y  neither  do  I  exercife  my/elf  in  great  MatterSy  or  itt 
things  too  high  for  me.  (Jer.  xvii.  9.  lO. )  T^he  Heart  is  deceitful 
and  defparately  ivicked,  nxjho  can  kno<w  it  ?  1  the  Lord  fearch  the 
Hearty  1  try    the   Reins, 

It  is  true,  upon  converilng  with  Mankind  about  divine  Things, 
we  cannot  well  help  thinking  (bmething  about  the  States  of  thofe 
with  whom  we  converfe ;  as  to  fome  there  will  be  a  fweet  Satis- 
faction in  our  Minds,  and  of  fome  others  there  will  be  Fears  and 
Doubts :  Now  as  there  is  a  fmful  Jcaloufyy  which  is  quite  without 
Foundation,  fprings  from  the  Corruption  of  our  own  Nature,  and 
is  contrary  to  the  Nature  of  that  bleffed  Grace  of  Charity,  or 
Love  which  thinks  no  Evil ;  fo  there  is  a  Godly  Jealoufy,  which 
has  fome  ground  of  Fear,  at  leall  in  our  Apprehenfion  :  Of  this 
the  Apoftle /*^«/  fpeaks,  iCor.  xi.  2,  3,  For  I  am  jealous  on^er 
youy  <ivith  a  godly  "Jealouf  ;  7  feary  and  in  the  Fourth  Chap- 
ter of  his  Epiftle  to  the  Galatia>.s,  and  Twentieth  Verfe  w« 
have  thele  very  remarkable  Words,  I  defire  to  be  prefent  iioith 
you  nonxjy  and  to  change  my  Voice,  for  1  jiand  in  doubt  of  you, 
I  do  not  know  what  to  think  of  you.  The  original  Word  for 
Handing  in  doubt  *  is  very  emphatical  and  inflrudive ;  it  is  de- 
rived from  a  Particle  and  a  Word,  which  fignify  to  be  in  a  Laby' 
rinthy  thro'  which  there  is  no  Paflage  ;  it  properly  relates  to  Bodies^ 
but  is  by  a  Metaphor  transferred  to  the  Jdnd;  and  fignifies  one's 
iDeing  perplex'd,  or  in  .anxious  fufpence,  doubtful,  poor,  wanting 
Council,  from  which  he  cannot  extricate  himfelf.  The  fame  Word 
is  ufed  Luh  xxi.  25.  and  tranflated  Perplexity y  and  upon  the 
Earth  dijlrejs  of  "Nations,  nvith  Perplexity,  the  Sea  and  the  Waives 
roaring.  And  A(5ls  xxv,  2o.  it  is  tranflated  dguhting.  And  becaufe 
1  doubted  of  fuch  Manner  cf  ^eftions.  Many  learned  Men  ex« 
plain  the  Word,  as  I  have  mentioned. f 

Here  you  may  obferve,  the  vaft  Difficulty  that  attends  our 
Thoughts  about  the  States  of  others,  (fome  efpecially)  and 
the  humble   Modefy  and    great   Caution   which  the  great  Doctor 

I  2  of 

*  ^porumai,  ex  (a  particula  privativa,  et  poros  via  tranfitus.)  ubi  via 
eft  inrerciufa,  ubi  non  datur  tranfirus,  propi  le  dc  ccporc,  per  meta- 
phoram  vero  tran»fertur  ad  animum,  pcrplexus,  dub'ms,  i''cm  pauper, 
cm  genit.  aporia  concilii  inopia,  Luk.  xxi.  25".  aporeo  pvopih  sd  in" 
gu/lias,  ex  qulbus  me  explicare  nequeo,  redudhis   heiiro  ;  Att.  xxf.  zq, 

t  Pajor,  Cafiah'o,  Trernelius,  Erafmur,  yiHahhiSi  Rcgerius»  Pifcator^ 
S^za^  jfrias  Mtntamf, 


6o     OjjeUions  in  favour  cf  Rani-Jadgirg,  ar:f^£rcd, 

cf  the  Geniihs  ufed,  in  expreffing  his ;  There  is  a  vaH:  difFerence 
between  this  godly  Jealoiiiy,  this  rational  Fear,  and  unreaionablc 
doubting  of  the  Cafe  of  others,  or  raOi  Judging. 

No  doubt  xh-c  Reaforis  oi  this  pious/;  <?»  and  Vrjj-^/:-^,  maybe 
either  exprelfed  pubiickly  and  generally,  efpccially  by  Gofpel 
Jvluiijlcrs,  in  the  difcharge  of  their  imponant  TrujlJin  the  man- 
rer  the  ApoiHc  did  his ;  or  privately  and  particularly  to  the  Pcr- 
lons  we  are  afraid  of,  in  Cafe  there  is  a  rational  probability  of 
^ucccfs  in  fo  doing. 

And  in  Cafe  this  perfona!  Applicr^ion,  is  condufted  with /)//'- 
fretioTi,  Humility,  iiXi'di  Me eknefs,  and  attecdcd  with  tliat  Cieffercr.ce 
and  refpedt,  which  the  God  of  Orde}-  requires  fliould  be  cxprvifed 
to  tiie  diiFereht  Stations,  Charafters  and  Conditions  cf  Men ; 
and  in  Cai'e  .our  private  y^^^;j  be  kept  private,  and  not  divulg'd 
to  the  difgrace  of  the  Cha-ra^iers  of  particular  Perfons,  and  breach 
of  the  publick  Peace  2iViAlJnio7i  \  and  i'['.  Cafe  cur  private  ,y>rr/ 
are  not  made  the  Foundation  of  any  publick  Proccfs,  or  of  our 
Behaviour  towards  them.  V^ith  fuch  Limitations,  I  believe  it  is 
our  ptity  to  expreis  our  fears,  and  that  it  may  be  cf  Service 
ib  to  do  :  But  otherwifc  I  believe  it  is  fmful  and  dangerous  to 
the  Honour  of  God,   the  Peace  of  Society^   and   to  the  Souls  of  Men. 

But  perhaps  feme  may  objed,  againft  what  iiss  been  offered, 
that  PaiTage  of  Scripture,  (i  Cor.  ii.  15.)  But  he  that  is  Jftrituul 
judgeth    all   Things,  yet  he  hifnfelf  is  judged  cf  no    Man. 

I  Jivfvjer,  That  the  Place,  rightly  underflpod,  confirms  what 
I   have  faid  againll  rajh-Judging. 

Now  to  the  right  Underfianding  of  it,  it  is  proper  to  obferve, 
that  the  Apoftles  Scope  in  this  Chapter,  is  to  exiol  the  Wifdom 
of  God,  in  the  m.yfterious  Method  of  Man's  Salvation  by  Chriji 
crucified,  as  far  fuperior  to  the  natural  V/ifdom  of  Man,  honv- 
ieit,  fays  he,  nve  (peak  the  Wh/dom  cf  God  in  a  r-iyjfery ;  tho'  it 
is  wont  to  be  efteem'd  footijhnefs  by  fuch  who  are  Grangers 
to  its  Power  and  Influence,  by  fuch  who  have  nothing  but 
Nature  and  Reajcn  to  direft  them,  which  is  owing  pj^rtly  to  the 
Weaknefs,  JDarknefs,  and  Pride  of  the  human  Mind,  which  can- 
not find  out  this  Way  to  Heaven  by  a  Mediator,  without  Super- 
natural Revelation,  nor  elteem  it  when  revealed  outwardly,  with- 
out divine  Influence.  The  AJindh  vainly  puffed  up  with  a  con- 
ceit of  felf- fufiiciency,  and  ftrongly  prejudiced  againff  '^juftifica- 
tion  by  the  Pighteoufnefs  of  a  Mediator,  by  our  being  born 
under  a  Covenant  of  Works,  of  which  diforders  we  are  never  cured 
until  we  are  convinced  by  the  Holy -Spirit,  of  Sin^  of  Rightcouf 
fiefs i   andofjudgtntnt*   * 

Farther 

■    *  ^«o  Se?77el  iwhuta,  Sernjahit  odcrcm  tef!a  d!r.,    i.  e.  a  Vcflcl  keeps 
ion<;,  fhc    r^iirit  of  L  qtiour    once   pur   jnri    it. 

Wc  .i/vc  the  Spidei*6  prouJ  MAto,  who  fpins  its  Web,  out  of  its  own 
Bo-Acls. 

hVcbl  Si)!:'  D^beo,    I  am  a  Debtor   to  myfclf  alone. 


OhJ€ufions  in  favour  of  R  a  Hi -Judging,  anfwered    6t 

Farther,  Perfons  in  a  J^^tate  of  Nature  are  inclined  to  efteem 
the  \yjitrics  of  the  Gojpel,  foolijhnefs,  partly  becaufe  of  the  Cor- 
ruDtion  of  their  Wills,  which  will  not,  cannot  cordially  comply 
tlicrevvith,  until  renewed  by  the  Holy-Spirit.  {Joh.  v.  40, 
"Job    vi.  44.) 

But  after  the  Mind  is  illuminated,  and  the  Will  changed, 
at  dijcerns  great  Beauty  in  the  Go/pel  of  the  Grace  of  God,  and 
^reat  Fc-Jue  in  the  Bleifrngs  therein  contained  ;  highly  efteems 
the  Device  therein  --^ened ;  greatly  admires  the  IVifdomo/God 
therein  dil'play'd  ;  heartily  confents  to  the  Terms  therein  required, 
and  is  pleafed  with  the  whole  Plan  fo  far  as  difcovered  to  it  ; 
thus  the  fpiritual  Man  judgeth^  or  rather  as  the  Word  fhould 
be  rendered,  difcc'rneth   all  Things. 

Moreover  the  Antlth'fis  between  the  natural  and  fpiritual  Man, 
in  the  Verfe  I  am  cor.fidering,  and  that  immediately  preceeding, 
gives  light  to  the  labouring  Point. 

The  natural  qr  animal  Man,  {pfu<:hicos)  one  that  depends 
v^holly  upon  human  Reafon^  fuch  as  were  many  of  the  Philo- 
fophers  of  the  Greeks,  and  many  of  the  Je'ws,  {d.ysG}-otius.  The 
"Word  animal  being  oppos'd  \.q  fpiritual,  is  undoubtedly  the  fame 
with  carnal,  fays  Jlttng,  Cal-vin,  Symachus  ;  one  that  follows 
the  Conduft  of  the  Flij'h,  a  meer  natural  Man,  who  has^  nothing 
noble  in  him  but  a  rational  Soul,  much  degenerated,  by  the  In- 
clinations of  which  he  is  governed,  and  not  by  the  Spirit  j  one 
who  is  not  regenerated,   (to  this    Effedl    Pifcator.) 

Does    not  receive  or  approve   of    the  Things  of    God,    i.  c. 

thofe  divine  and  fpiritual  Myjleries  which  exceed    the   Reach   of 

human  Rcafon,  and  are    not   known    without   the    Revelation    of 

the  Spirit  ;  fuch  as   the   Method  of  Salvation  by  Christ's   Suf' 

ferings,  and  the  Hr.ppincfs  prepared  for  thofe  that   love   God. 

There  is,  fayeth  P areas,  "  a  natural  Impotency  in  Man 
"  to  know  fpiritual  Things,  partly  thro'  want  of  Light  in  the 
*'  Mind,  and  partly  thro'  the  Corruption  .of  the  Will,  becaufe 
**  fpiritual  Things  are  difcerned,  apprehended,  and  diftinguifhed 
**  fpiritually,  /.  e.  by  a  fpiritual  Underllanding  and  Light  of 
**  Kaith,  or  by  the  Influence  of  the  Holy  Spirit."  To  this  pur- 
pofe  fpeak   Beza,   Pifcator,   Erafmus,  and  Jrias  Montanns. 

But  the  fpiritual  Man,  or  regenerated  Perfon,  who  is  led 
by  the  Spirit,  ((o  Pifcator,  Cal'vin,  Sclaterm)  judgeth  all  Things, 
The    original  Word  (anacrinei)  here    lrz.vSi?,iQ(}i  judgeth^  prima- 

ril/ 

I  bear  them  record,  faith  the  Apoflle  that  they  have  a  Zeal  of  GOD," 
hue  noc  according  to  K.nGwledge,  for  they  being  ignorant  of  GOD'a 
Righreoufnefs,  and  going  about  to  ei  ahli/li  their  own  Righccournefs, 
have  nor  fui:)mirred  themfelves  to  the  Righteoiiinefs  ot  GOD.  (Rom.  x. 
2,  ?.)  For  when  in  the  Wifdom  of  GOD.  the  World  by  Wifdom  kncjy 
nor  GOD,  it  p  eas'd  GOD,  by  rhe  Foolifhnels  of  Preaching,  to  fave  them 
that  be.ieve  (i  Cor.  i.  zi.)  We  pre  ch  CHRIST  crucify'd,  to  the  Jews 
a  ftumbiing  Block,  and  ro  the  Geeks  fooliOncfs.  but  to  thofr  ilr-iC 
believe  the  Wifdom  of  GOD  and  the  Power  gf  GOD,    (i  Cor.  i.  2^.)i 


62     Ohjr^ions  in  favour  of  Rafh -Judging,  mf'W(red, 

^\\y  and  properly  fignifies,  to  difcern,  apprehend,  or  diiljnguifh, 
and  fo  it  is  tranflated  in  the  Verfe  immediately  pieceedirg,  and  in 
many  other  Places  of  Scripture,  (fee  Mat.  xvi.  3  )  O  ye  hypocritef 
ye  can  difcern  the  Face  of  the  Sky^  hut  can  ye  not  difcern  the 
Signs  of  the  Times.  (l  Cor.  xi.  29.)  Not  difcerning  the  Lord's 
Body.  (Aft.  XV.  9.)  and  put  no  diHerence  betiveen  us  and  them. 
(l  Cor.  xii.  lo.)  to  another  6.\(QeYrAV\g  of  Spirits.  (Heb.  v.  I4) 
n^;ho  hy  Reafon  of  ufe  hwve  their  Senfes  exercifcd  to  difcern  he- 
tiveen  good  and  e'vil. 

All  Things.  Obferve  it  is  not  Perfons  that  are  rcprefented  ac 
difcerned  by  the  fpiritual  Man,  but  things  \  and  the  Word  All, 
mull  be  underftood  with  that  Reilridion  the  Context  leads  us 
to,  viz.  All  the  peculiar  and  important  Myf  erics  of  Chriihanity, 
which  are  abfolutely  neceffary  to  Salvation  or  the  Method  of  Sal- 
vation by  Je/us  Chrift,  which  the  Apoiile  had  been  difcourfing  of, 
thro'  the  feries  of  this  Chapter.  To  undenland  the  Word  All  in  an 
abfolute  unlimited  Senfe,  c\i2ixge^  filfhood  upon  the  Apoftle ;  for  we 
are  fure  that  every  spiritual  Man,  nay  not  one  of  them  in  this  Life, 
VivAt\dL2iXiAs  all  Things,  both  natural,  civil  and  religious ;  and  if  the 
Word  be  rellrifted  to  religious  Matters,  yet  without  limitation,  it 
is  not  true :  Every  fpiritual  Man  underAands  not  the  whole  '•'yllem 
or  Analogy  of  Faith,  in  all  its  Branches,  and  their  mutLial  Re- 
lations and  Dependencies.  Nor  do  many  of  them  underftand 
the  Chronological  Difficulties  of  the  Scriptures,  or  perceive  the 
great  variety  of  their  Rethorical  Charms,  and  Elegancies,  &c.  So 
that  the  true  meaning  of  the  Words,  is  no  more  than  this,  that  the 
regenerated  Perfon  difcerns,  apprehends  and  diftinguifhes  the  grand 
feculiars  of  the  Gofpel  Method  of  Salnjation,  by  ih^- Death  of  the 
Son  of  God,  difcerns  Things  that  arc  abfolutely  necellary  to  his 
own  Salvation,  in  fome  Meafure. 

But  he  himfelf,  in  the  mean  Time,  is  difcerned  or  known  cer^ 
tainly,  by  none,  by  no  Man  ;  and  hence  God's  People  are  called 
his  hidden  ones,  (Pfa.  Ixxxiii.  3.)  And  fpecial  Grace  in  them,  is 
called  the  hidden  Man  of  the  Heart.  (i.Pet.  iii.  4.)  and  their 
Life  is  iaidtobe^zV  ijoith  Chrift  in  God,  (Col.  iii.  3.)  and  that 
the  World  knoiveth  them  nof.  They  are  not  only  unknown  to  the 
World,  who  generally  efteem  thofe  that  are  pious  as  Fools,  wicked 
or  miferable  Perfons,  but  even  in  part  to  themfelves,  becaufe 
many  of  them  feel  the  divme  Life  in  them  weak  and  doubtful, 
becaufe  of  their  inward  Corruptions,  becaufe  of  Temptations,  of 
the  World,  the  Devil  and  the  Flefh. 

It  is  farther  obfervable,  that  pious  People  are  feahd,  (Ephef. 
iv.  50.}  And  grieve  not  the  holy  Spirit  iv hereby  ye  are  fealed  to  the 
Day  of  Redemption.  (2  Cor.  i.  22.)  Who  hath  alfo  fealed  us,  and 
gi'van  the  earnef  of  the  Spirit  in  our  Hearts.  And  in  divers  other 
Places  God's  People  are  reprefented  as  the  fealed  ones.  Now  e- 
very  one  knows  that  the  Defign  of  a  Seal  is  not  only  Security  and 
Confirmation,  but  Secrefy  alfo  ;  and  hence  Letters  are  fealed  up  to 
^is  Puj-pofe.     And  arc  not  the  pious  Corinthians  called  the  Epifle 


OhjeBlons  in  favour  of  radi-Judging  anfwered,     6f 

«/*  Christ,  nvrittennot  <vjith  Ink,  hut  nvith  the  Spirit  of  the  lin)" 
ing  God,  not  in  Tables  of  Stone,  but  in  the  Jiefhly  Tables  of  their 
Hearts.  (2  Cor.  iii.  3.)  not  only  to  fignify  the  reality  and  per- 
manency *  of  the  good  Impreffions  made  upon  them  by  the 
Apoftles  Miniftrv,  thro  the  divine  Concurrence  therewith  ;  but 
alfo  the  Secrefy  of  thofe  Imprefiions.  The  fprings  of  Aftien  in 
good  Men  are  hid  from  all  Men,  and  therefore  the  State  of  their 
isouls,  which  may  faid  in  fome  Scnfe,  to  be  built  thereupon^ 
is  certainly  difcerned  by   no  Man. 

But   do  we   not  read  of  that  Gift  of  difcerning  of  Spirits  being 


given  i 

I  Anfnjoer,  Yes,  we  read  of  it  in  i  Cor.  xii.  10.  To  another  the  ' 
<working  of  Miracles,  to  another  Prophejyy  to  another  difcerning 
ef  Spirits,  to  another  divers  Kinds  of  Tongues.  "  This  was  a 
"  Power,  fays  Foci,  wherein  God  for  the  farther  Authority  and 
'*  Credit  of  his  Gofpel,  in  the  Primitive  Times,  communicated 
**  to  fome  Men  fomething  of  his  own  Prerogative,  to  difcern 
'*  Mens  inward  Thoughts  and  Hearts,  and  to  make  up  a  Judg- 
**  ment  of  their  T  uth  and  Sincerity;  or  contrawife  of  their 
**  Falfehood  and  Hypocrify."  This  was  an  extraordinary  and 
admirable  faculty  given  even  to  private  Men,  to  difcover  and  re- 
prove fanatical  Spirits,  and  falfe  and  develilh  Prophets,  of  which 
there  were  many  at  that  Time,  (i  Joh.  iv.  l)  And  hence  the 
falfe  Pretender  is  faid  to  be  con<vinced  of  all,  and  judged  of  all„ 
(i  Cor.  xiv.  24.)  or  as  the  original  Word  fignifies,  difcerned  of  alL 
But  this  Gift  feems  to  have  been  eipecially  given  to  fuch  as  pre- 
^ded  {pro  tempore)  among  the  Presbiters,  who  often  met  to  judge- 
of  this  Matter,   {i  Cor.  xiv.    29 — 33.)  -f-. 

This  was  a  miraculous  Gift  as  well  as  the  reft  joined  with  it 
in  the  fame  Verfe  j  fo  that  for  any  to  pretend  to  it  now,  whea 
miraculous  Gifts  are  ceafed,  is  the  vaineft  Vanity  !  Nor  have 
we  any  Reafon  to  believe  their  Pretences,  unlefs  they  can  fpeak 
with  Tongues  they  have  never  learned,  or  unlefs  they  can  fpeak 
the  fc^  whole,  and  the  Dead  alive  in  an  Inllant,  without  the 
Ufe  of  Means. 

I  THINK  it  his  highly  probable,  that  it  was  by  this  Method 
•f  Miraculous  difcerning,  that  the  Church  o^  Ephefus  try'd  thofe, 
which  faid  they  were  Apoftles,  and  were  not,  and  upon  Tryal 
found  them  to  be  Lyars  j  becaufe  it  was  the  eafieil,  fpeedieft  Me* 
thod,    and  did  at  that  Time  obtain  in  the  Church. 

But  if  it  was  not  fo,  they  doubclefs  try'd  them  by  their _/>«///, 
that  is  by  their  Doctrines  and  Lives,  fay  Pifcator,  and  Beza  ;  the 
Pretenders  falfely  faid  they  were  Apoftles,  immediately  fent  in  an 
extraordinary  Manner  as  Paul  was  :  Now  an  excellent  Method  of 
knowing  fuch,  fays  Grotius,  was   if  they   privately   fought   after 

Money 

•  Lircra  fcrlpta   mancr. 

t  To  the  aforefaid  purpofe,  for  Subfl-^nce,  fpe3^  the  folio  wing 
.learned  Men,  Beza,  Grotius,  Erafmt,  Psol,  Canuron,  iJlktfoQf,  M$mckiitt» 
Tjrims,  MunfierHf, 


€4     Oyje^ions  in  favow^  of  nifh-Juiging  anfivered. 

Money,  which  they  pretended  to  contemn;  then  it  appeared  thzvt 
they  were  fuch  who  aie  difcnb'd,  (2CV.  xi.  13.)  And  found 
them  to  be  Lyars^  i.  e.  difcover'd  tliejr  deceits.  Many  falfe  Pro- 
phets had  gone  forth,  of  which  they  had  fufhcient  warnings 
(i  'Tim.  i.  3.  Ads  XX.  29,  30.)  Among  which  were  the  Hcricical 
Bbion  and  Ccrinthus  and  his  followers,  who  feign \l  they  had 
their  Revelations  from  an  Apoftle  of  the  firil  Rank  ;  fo  Ciuvem:, 
BrightmaVf   Pareusj  and  Hammond. 

Now  neither  of  thefe  Methods,  give  the  lead  Handle  for 
"Rajh-'fuigii-g.  The  firlt  being  Ajtraculous,  has  long  fmce  expir'd  j 
and  the  laft  being  external  oniy,  does  not  m  the  leait  Countenance 
making  o\irOphiio»^  of  fpirituai  Experience  (in  Particulars)  a  Term 
of   Communion . 

But  does  not  our  Lord  aflure  us^  that  we  may  judge  the  Tree, 
by  the  Fruits. 

I  Answer,  our  Lord  informs  us,  that  we  may  kfiofj  the  Tree 
by  the  Fruits,  [Mat  xii.  33.)  Our  Saviour  does  not  propofe  a  cer- 
tainj  but  only  a  probable  '-ign,  he  fpeaks  of  Things  as  they  hap- 
pen generally,  as  Maldonate  juftly  obferves ;  he  does  not  fay 
that  a  bad  Tree  cannot  become  good,  but  that  while  it  is  bad,  it 
cannot  bring  forth  good  Fruit.  (1.  e  fpiritually  good)  a  bad  Tree 
cannot  bring  forth  good  Fruits,  unlefs  it  be  engrafted,  and  a 
good  Tree  will  bring  forth  bad,  if  it  be  not  cultivated  ;  fays 
'J'ertullian.  *  The  Fruits  Chrirt  fpeaks  of,  are  the  Doctrines  and 
Lives   of  Men,    fo  Simachus   Maldonate^   Hammond 

Christ's  memorable  Negative  Precept,  mentioned  (Met.  vii; 
I,  2,  3.)  flrongly  confirms  what  has  been  now  faid.  Judge  not 
that  ye  be  not  judged,  for  'njoith  'uohat  ''fudgjnent  y&  judge,  ye  Jhall 
he  judged,  and  ivhy  beholdef  thou  the  Mote,  that  is  in  thy  Brothers 
£yei  but  conjideref  not  the  Beam  that  is  in  thy  o-xun  Eye. 

That  which  is  here  forbidden,  faith  Pool  in  his  Annotations, 
**  is  either,  ift.  Rafh-Judgment  of  his  State,  or  a  judging  him 
•*  for  doing  his  Duty,  fuch  was  Simons  or  the  Difciples  Judgment 
**  refpefting  the  Woman,  (Mat.  xxvi.  6,  7.)  Or,  2d.  A  Judge- 
**  ing  of  others,  for  Things,  which  they  judge  to  be  indifferent^ 
*'  forbidden.  (Rom.  xiv.  i,  2,  3.^^  Or,  5d.  a  Judging  of  them 
**  for  fecret  Things,  fuch  as  inward  Habits  of  Grace,  when  no 
**  apparent  Fruits  to  the  contrary  are  feen,  or  a  condemning 
**  others  for  iingle  A<^s,  or  a  Publick  ceniuring  others  for  private 
**  failings. 

FOR  nvith  nvhat  judgment  ye  judge,  ye  Jhall  be  judged  -,  that 
IS,  "  the  ordinary  Temper  of  Men  and  Judgment  of  God,  will 
*'  not  leave  fuch  a  Pradlice  unrewarded,"  they  are  generally  paid 
in  this  World  in  their  own  Coin,  good  AJcafure,  prejjed  do-ujn  and 
runing   onjer. 

The  fame  worthy  Author  farther  obferves  from  that  faying, 
©f  our   Saviour,   And  ivhy   beholdejl   thou    the  Mote  that   is  in  thy 

Brothers 

*  Nnn  dabit  arbor  mala  hones  frudus,  fi  non  inferatur,  ct  bon« 
m^los  dablt^  li  non  coiacur  Tertui. 


OhjeBions  in  favom  vf  Rafh- Judging  anfwer^d,     6^ 

l^rothers  Eye,  but  conJlJercJi  Jiot  the  Beam  that  is  in  thine  on/jn, 
theie  Things  following.  "  i.  That  tho/e  who  are  moft  cenib- 
"  rious  of  others,  are  ufually  more  notorious  themfelves,  if* 
*'  not  for  the  lame  vSins,  yet  for  others  of  equal  if  not  greater 
"  Magnitude.  2d.  That  it  is  notorious  Hypocricy,  to  fpy  fmaller 
**  faults  in  others,  and  not  to  fee  greater  in  ourfelves.  3d. 
*'  that  is  notorious  Impudence,  to  pretend  to  Cenfure  and  Judge 
"  others,  for  Sins  in  which  we  live  ourfelves.  4th.  That  there  is 
*'  no  fuch  Way  to  teach  us  Charity^  in  not  haftily,  rafhly,  or  too 
**  feverely  judging  others,  ;is  to  look  firft  into  our  own  Hearts 
"  and  Ways,  and  feeing  if  we  have  not  the  fame,  or  greater  fail- 
^'  ings.     Our  Chariiy  in  this  Kind  fhould  begin  at  home." 

Give  me  leave  to  confider  one  Objedion  more,  which  is  this, 
'vi'z.  That  the  denial  of  our  Judgfnent  about,  or  certain  Kno^jo- 
ledge  of  Mens  Ipiritual  Experiences  and  gracious  6tate  by  them, 
j*enders  our  exei'cifmg  a  fpecial  lo-ve  towards  them,  impraillcable, 
which  is  neverthelefs  a  commanded  Duty,  and  otherthrows  the 
Communion  of  Saints,  Which  weprofefs  our  belief  of  in  the  Apollles 
Creed. 

I  Anfnver,  That  the  aforefaid  Confequencies  do  not  fairly  and 
necelTarily  follow,  becaufe  our  charitable  Hope  concerning  the 
good  State  of  others,  grounded  on  their  Dodrines  and  Li-ves,  is 
lumcient  to  excite  our  fpecial  Refped  to  them  as  Brethren,  and 
Communion  with  them  as  fuch  ;  and  our  conferring  fpecial  Kind- 
nefs  upon  them,  as  being  of  the  Houfhold  of  Faith. 

What  our  Lord  allerts,  [Mat.  x.  41,  42.)  fufficiently  con- 
firms this  ;  the  Words  are  thefe,  He  that  recei'veth  a  Prophet  in 
the  Name  of  a  Prophet^  Jhall  recei<ve  a  Prophets  renjoard ;  and  he 
that  recei'veth  a  righteous  Man,  in  the  Name  of  a  righteous  Man, 
fjall  recei've  a  righteous  Man''s  ren^ard  :  And  ivhofoe-ver  Jhall  gi<ve 
to  drink  unto  07ie  of  thofe  little  ones,  a  Cup  of  cold  Water  only,  in 
the  Name  of  a  Difciple,  njerily  I  fay  unto  yoUy  he  f:>all  in  no  tvife 
loofe  his  Re^duard. 

Now  to  receive  them  /;?  the  Name  of  a  Prophet ^  Righteous 
Man,  or  Difciple,  is  to  receive  them  in  quality  of  fuch,  or  a^  fuch  ; 
riot  becaufe  they  are  rich,  powerful,  learned,  eloquent,  or  re- 
lated to  us,  but  becaufe  they  bear  the  Character  of  Minijiers  of 
Christ,  or  religious  Perfons,  and  appear  fo  to  us,  by  Reafon  of 
their  regular  AdmifTion  into  the  Miuiftry,  Doftrines  and  Lives  ; 
or  if  of  a  private  Station,  by  their  Principles  and  Practice  only. 
Now  our  Lord  informs  us,  that  if  we  be  miftaken  in  our  charita- 
ble Opinion  of  them,  and  Kindnefs  towards  them,  yet  if  we  haVe 
been  fincere  in  our  Dcfigns  therein,  we  fliall  not  mifs  a  gracious 
and  liberal  Renvard,  even  for  the  moft  minute  Infances  of  our 
Generofty,  if  proportioned  to  our  ability  :  The  Lord  will  look 
upon  fuch  Kindnefles  as  done  to  himfelf.  Thus  Grotius,  Mead^ 
and  Pool,  interpret  the  aforefaid  memorable  Scripture. 

If  it  had  been  the  Will  of  God,  that  we  fliould  have  farther 
Grounds  than  I  have  mentioned,  for  the  performance  of  the  afore- 


^6  *fhe  Bafenefs  of  fraud  and  Arcgance'.- 

feid  Duties,  he  would  have  expreffed  it  fomewhere  in  his  Word, 
and  enjoined  us  to  feek  after  it,  as  well  as  direfted  us  how  to  ma- 
nage fo  difficult  and  important  an  Affair,  and  given  us  a  Capa- 
city equal  to  it,  as  well  as  fome  Examples  (in  all  probability)  of 
fome  pious  Men  that  had  attempted  to  perform  this  arduous  Bu- 
£nefs  q{  fearching  the  Heart  ;  but  of  theie  Things  the  Scriptures 
of  Truth,  which  ought  to  be  the  Rule  of  all  our  Sentiments  and 
Condud  in  religious  Matters,  are  entirely  filent,  fo  far  as  I  know, 
excepting  the  C  afe  of  miraculous  difcerning,  which  I  have  fpoke 
of  before,  and  does  not  concern  the  ordinary  Times  and  State  of 
the  Chriftian    Church  in  Point  of  Pradice.       But 

3-  Not  only  unkind  thoughts  and  hard  Speeches  fhould  be  a^ 
voided,  in  order  to  obi^ain  P^ace  of  every  Kind,  but  like  wile  un- 
jiift  and  unkind  JSiions. 

Fraud  and  Injuftice,  breaking,  cjf' onr  Words,- over-reaching 
in  our  Bargains,  taking  advantage  of  the  Neceffities  of  the  Poor 
to  opprefs  them,  and  grind  their  Faces,  and  all  other  Methods  of 
Circumvention,  the  whole  Myfiery  of  Deceit,  are  exceeding  Per- 
verfe,  but  if  any  or  all  of  thefe-  Things  are  done  under  a  Cloak 
of  Religion,  they  are  mucH  more  heinous :  This  makes  the  Pro- 
feffors  of  Religion  ftink  in  the  Noftrils  of  others,/  and  ftrengthens 
their  natural  Prejudices  againft  all  Religion,  O //^^r^or^  let  us  not 
go  beyond  and  defraud  one  another^.- feeing  God  is  the  avenger  of  all 
fuch.  Some  of  the  Pharifees  were  of  this  Stamp;- for  a  Pretence 
they  made  long  Prayers,  that  they  might  dt<vour  Wido^ws  Hou/es  : 
Such  accurfed  Pradtices  have  doubtlels  cecafion'd  that  infamous 
Proverb,   viz.  That  in  the  Name  of  Cod  e'very  E'vil   begins,   * 

Besides  2. proud,  difdainful,  diftant  Beha^viour  and  iV>^/f J?  of 
returning  Offices  of  Kurranity,  Civility  and  Refped,  as  they  be- 
wray unmannerlinefs  and  ill-nature,  fo  they  are  prejudicial  to  Peace,- 
and  fhould  therefore  he  avoided  by  alL  thofe  that  are  defirous 
of  it.     But, 

2.  Positively,  The  following  Means  tending  to  Peace,  fliould 
be  carefully  obferved,  i;/x. 

1.  Y^i^nD  Thoughts  of  our  Brothers  Speeches  and  Aftions,  for- 
Charity  Thinks  no  E--vil,  ■  and  hopes  all  Things  that  are  good. 

2.  Courteous  Speech,  let  the  Lanv  of  lonje  be  in  our  Hearts,^ 
snd  the  La'w  of  Kindnefs  in  our  Lips  ;  foft  Words  ajpwage  Wrath  : 
^Ihe  Wifdom  that  is  from  abonje,  is  peaceable,  gentle  and  eafy  to 
he  intreated ;  Jull  of  Mercy  and  good  Fruits,  njoithout  Partiality 
and  ^vithout  flypccrify.  But  hitter  Efi'vying  and  Strife,  is  a  Wif- 
dom that  defcendeth  not  from  abo<ve,  hut  is  earthly,  fenfual,  de^- 
njilifh. 

3.  In  our  Aclions  and  Behauiour,  we  fhould  not  only  be  flrifl- 
ly  jufi  to  all,  but  charitable  to  the  indigent,  and  exprefs  that 
j\cfpei^  to  every  Man  which  his  Place  2in^  Station  require,  hereby- 
obeying  the  Command  of  God,  in  gi^ving  Honour  to   ivhom  Honour 


•*  In  nomine  Domeni,  incipic  oranc  owlum. 


'How  to  pray  far  t1oe  Peace  of  Jeruialem.         67 

is  due.  As  a  le^^elling  Principle  and  Carriage^  i$  contrary  to  all 
Order  2in6.  Go<vernment,  as  well  as  good  AJanners^  fo  its  far  from 
i)eing  a  humble,  felf -denying  Principle  in  People  of  lower  Life, 
as  is  pretended  by  (ome.  Cloivnifhnefs  is  a  wild  freak  of  Enthu- 
fiafm,  Nonfenfe  and  Arrogance,  but  no  part  of  the  Religion  of 
Jesus. 

It  is  likewife  necelTary  to  bear  with  Patietice  hard  Treatment, 
not  infiiting  on  our  Right  in  fmall  Things,  forginjing  Offences  free- 
ly, as  God  for  Chriffs  fake  has  forginjen  us  :  To  this  End  wc 
fliould  con/ider  him  ivho  endured  the  Contradi^iior.  of  Sinners  againji 
himfelfy  leaf  njje  be  <^eary  and  faint  in  our  Mi'uds. 

But  how  Ihould  we  pray  ibr  the  Peace  and  Profperity  of 
Jerufalem  ?     I  Anfwer, 

ill:.  Humbly^  being  fenfible  of  God's  Glory  and  Greatnef^ 
KiMX  own  Jvlear.nefs  and  Vilenefs,  behold  1  ha've  taken  upon  me  Jo 
fpeak  to  the  Lord  of  Hop.  s^  njcho  am  hut  Duf  and  Afhes,  O  let  not 
the  LORD  be  Angry.  A  conflant  Reference  of  God's  Majefy,  be- 
•caufe  of  his  Infinite  Diflance  from  us  in  refpeft  of  Dignity  ihould 
infpire  our  Minda,  when  we  ^o^it;  before  his  gracious  Ihrone,  to  im- 
plore, -f  ny  benefit  frcmi  him  for  ourfelves  or  others ! 

2d,  Sincerely,  with  a  right  View  that  God  may  be  hereby 
•glorify'd,  ye  afk  and  receinje  not^  fays  the  Apojile  James,  becaufe 
ye  ofk  amifs.  As  all  Things  are  from  God,  jis  a  creating  Caufe, 
5.nd  thro'  him  as  a  preferving  and  governing  Caufe,  fo  alPThings 
ihould  be  to  him  as  a  final  Caufe.  If  we  have  not  upright 
Views  in  our  Petitions,  we  are  not  like  to  fpeed  ;  Sincerity  is 
the  Benjamin,  v/ithout  which  our  Supplications  will  not  meet  with 
favourable  accefs.  If  even  in  Eating  and  Drinking  and  in  every 
other  natural,  yea  in  all  the  ci'vil  Adions  of  our  Lives,  we  ihould 
aim  at  the  Glory  of  God,  much  more  ought  this  to  be  in  all  our 
facred  Service.  Happy,  and  only  happy  are  thofe  who  are  Ifra* 
elites  indeed,  in  whom  there  is  no  governing  guile. 

3.  Fervently.  We  fhould  pray  for  the  Peace  and  Profperity 
of  Jerufalem,  with  the  utmoil:  engagedn^fs  of  Soul ;  we  muft  be 

ferment  in  Spirit,  f craving  the  Lord,  not  Lukewarm  and  Indifferent^ 
for  fuch  ^ho  are  neither  cold  nor  hot,  the  Lord  Jefus  'will  fpue  out 
of  his   Mouth,  i.  e.  rejedl  with  great   Abhorrence  ! 

4.  Freqjjektly  and  perfeveringly.  O  Sirs,  we  Ihould  often 
fend  up  Sighs  to  God  for  Jerufalem,  and  ple^d  with  him  to  make 
her  a  Praife  on  the  Earth  ;  plead  that  Jeho'vaFs  Aim  might  a- 
wake  in  her  behalf,  as  in  the  Days  of  Old;  that  he  would  Com' 
m  and  Deli-verances  for  Jacob  and  fpeak  Salvation  to  Ifrael ',  that 
iie  would  make  her  Peace  as  a  Rinjer,  and  her  Glory  as  a  rlonving 
Stream  ;  that  the  Time  may  be  haftned  when  the  Children  of 
Juda  and  Ifrael,  Brethren,  unhappily  difunited,  Ihall  be  reu7iitcd 
in  one  Band  of  Affetiion,  and  external  Unicn  ;  fjall  join  together  in 

feeking  the  Lord  their  God,  Jhall  ask  the  Way  to  Zion,  ^ith  their 
Faces  thither  'ward,  and  iveep  as  they  go  ;  that  the  Time  may  be 
jiaflned,  when  Juda  and  Ephraim,  being  re-united  in  brotherly 

K  2  love 


'68  M^bat   it  is    to   fraj   Idievvgly. 

lo-ve,  may  join  together  in  focial  Serviceablenefs,  to  picir.ote 
the  common  and  valuable  Inter  efts  of  Reli^^ion  and  Vertue,  and 
thus   become  as  one  Stick  in   the  Hand  of  the  Lord. 

Again,  we  fhoald  pray  for  the  Peace  and  Pro/pcrity  of  Je- 
Tufalem, 

5.  Belivingly.  ( Mat .  xxi .22)  JnJ all  things  n;jhatfoer.'cr ye 
Jhall  ask  in  Prayer  bciicving,  ye  Jhall  rtcei've.  O  !  how  fwcet  and 
Soul  fupporting  are  the fe  Words  of  our  dear  Lord !  But  what 
is  it  to  pray  beleivingly  ? 

I  Answer,   it  contains  thefe  following    Particulars,  i^iz,, 

1,  Our  i\A\  Perf^^li■pJion  that  what  we  ask  is  lawful,  agreeable 
to  God's  revealed  U  ill  of  Precept  and  Promife,  which  are  th^ 
Guides  of  our  Petitions,   the   Meafures  of  our  Devotion.     And 

2.  That  God  is  able  to  grant  what  we  ask,  yea  able  to  dp 
exceeding  ahutidanly  abo've  ^uchat  ijue  can  ask  or  think  *  We  can 
ask  a  ^reat  deal,  and  yet  our  Thoughts  exceed  our  Words : 
But  God^s  Ponfjer  exceeds  both  ;  for  they  are  but  finite  and  limit- 
ted  ;  but  this  is  infinite,  incomprehenfible,  immenfe  |  Js  the  Hea- 
*vens  are  high  above  the  Earth,  fo  are  God^s  Thoughts  and  Ways  a-: 
hcve  ours.  Seeing  Jehovah  Jesus  is  Almighty  in  Power,  and  in- 
finite in  Merit,  he  is  able  to  fanje  to  the  uttermofi  all  that  cojne  to 
the  Father  by  him  ;  feeing  he  enjer  lives  to  make  Intercefion  for  them. 
(Heb  vii.  25)  O!  the  Povcer  of  God  is  a  glorious  fupport 
and  rtay  to  Faith  in  Prayer  j  in  all  extremities  ;  in  the  moft  dif- 
ficult 

*  The  palTage  of  Scripture  referred  to,  njiz..  {Ephef.  Vn.  ^o  )  Has  a 
verv  ibong  and  beauritul  E}r.phafts  in  thfe  Words,  exceeding  abundant- 
ly, {Huper  ic  peri/ion,  ex  kuper  jupra  et  perijfos  abundantia  velredundantia.) 
Above  ahundance,  above  redundancy,  above  Msafuie,  fo  Pujor.  Above, 
exceedingly  above,  ihe  Oi^rervarion  and  p:ili  Experience  ot  our  Lives^ 
above  the  conception  of  our  M'nds,  rais'd  to  the  urmoft  fublimicy, 
they  are  capao/e  of;  for  even  then  they  are  but  finite  (till,  bur  the 
Power  of  GOD  is  ii-iinite,  abfolure  iramcnfe,  vaftly  above  not  or.ly 
the  urmolf  elevarion  of  our  thoughts,  but  liKewiTe  above  all  the  ^.r- 
frejjims  that  we  can  Form.  Our  l^'oras  our  Thoughts  are  loir,  in  tjiis 
unratr.omable  j^byls.  tiiis  incomprchenfible  Ocean,  or  Omnipotence! 
Omn'a  faccrcy  fupra  eet  que  petirms,  aut  wente  csncipinjus,  'vel  pet  ere  aut 
ccg.' tare  audi amus,  C^'ith  Grotius,  i.  e.  He  is  able  to  do  above  w  l^at  we 
asl^,  wirh  our  Lips,  or  conceive  in  our  Minds,  yea  more  then  what 
ve  dare  ask  or  think  .' 

THE  Words  are  particles  of  gradual  increafc,  heap'd  up  together 
faith  Cawero,  in  them  is  an  amiable  auxefis,  which  Form  of  Speech  the 
Apoflie  Pa::t  lov'd,  (Stc  2  Cor.  iii.p.  and  vii.  13.  Phil.  \.  9.  i  Ihef. 
jv.  10.  Rom.  V.  zo.  2  Cor.  vii.  4.)  It  b  an  cmphatical  Periphrafts,  of 
GOn  the  Fa'hcr,  fa'tb  Vorftius  who  can  do  all  Things  with  infinite 
redundance,  with  immcnfc-  p'enry,  and  uncxhaulkd  Profufion,  to  this 
Purpolc  Grotius,  Er;tirr:us,  Vjtabulus. 

To  the  urmoif,  (Eis  to  pantiles,  expanomne  et  teklos  perfeElus)  per- 
fe£tand  compleat  in  ail  Things.  Our  Lord  7f/«-c  is  able  to  brin;;;  us  to 
perfe^i  and  peipcrual  Salvation,  bccaufe  as  a  Piieft  he  purchafed  i:  by 
his  B  ood  torus,  and  in  rhe  faine  C/7^ir*i^fr  conHantly  inteicecd*  with 
Uis  Fiither  for  the  Application  of  :liac  purchaftd  Salvation  to  ys. 


What  it  is  to  fray  helievitigly,  6*9 

ficult  arduous  and  gloomy  CoDJunftures,  when  all  human  Helps 
fail,  and  there  is  no  Way  open  for  e/a7,pey  Omnipotence ^  who  has 
an abiolute  Sovereignity  overall  Nature,  and  Grace,  Heaven  and 
Earth,  who  holds  the  Springs  and  Rule  of  both  in  his  Hand,  and 
carries  the  Keys  of  the  invifible  World  2X  his  Girdle  \  can  eafily 
turn  in  a  moment  our  deepeil  Darknefs  into  the  light  of  the 
A-orning  ;  the  moll  doleful  Capti^jity  of'  Zion  into  the  moft  agree- 
able Liberty,  and  make  us  like  thofe  that  Dream,  (compafs  our 
Jjeli'verance  {o  fuddainly,  that  we  can  hardly  for  a  Time  think 
it  real)  yea  fill  our  Mouth  with  Laughter  and  oar  Tongue  with 
Singing  upon  this   Occafion.    (I'fa    cxxvi.) 

WHkN  the  *^tate  of  the  Church  is  reduc'd  to  the  moft  deplora- 
ble andhopelefs  Excremxity,  like  dry  Bones  in  the  open  Valey, 
without  Life,  without  moifture,  without  Motion,  without  Beauty, 
Strength,  yea  without  Connexion  and  Defence,  open  to  all  the 
Artillery  of  the  ISlorth,  and  all  the  inclemencies  of  the  Seafons, 
^  pieteous  gafsful  Speftacle  indeed  !  Well  but  even  in  this  ex- 
tremity. Omnipotence  can  eafily  interpofe,  and  Caufe  the  Dead 
to  leap  into  Life,  and  the  Bone  return  to  his  Bone,  (Ezek.  xxxvii.) 
But  to  proceed,    praying  bclicvitigly,  includes  our  Perf^uafan, 

5.  That  God  is  gracious  and  merciful,  yea,  Lo've  itfelf,  and 
confequentiy  inclined  to  confer,  yea,  and  that  he  will  confer  all 
thofe  Benefits  that  are  for  his  own  Glory,  and  his  People's  Jd- 
wantage,  in  cafe  they  make  their  humble  Suit  to  him  in  their  Dif- 
trejjls,  (Ex.  xxxiv.  6,  7.)  A^id the  Lord  pajftd  by  before  him  and 
frocluimed,  the  Lord,  the  Lord  God,  merciful  and  gracious,  long-^ 
Juffering,  and  abundant  in  Goodnefs  and  Truth',  keeping  Mercy  for 
Ihoufands,  forgiving  Iniquity,  TranfgreJJion  and  Sin.  (If.  Ixill. 
15.)  Lack  do-tvn  from  Heanjen  and  behold,  from  the  Habitation  of 
thy  Holinefs,  and  of  thy  Glory,  n-vhere  is  thy  Zeal  and  thy  Strength^ 
the  founding  of  thy  Bc-cvels,  and  of  thy  Mercies  to^jards  me,  are 
they  refiraind ?  (Hof.  xi.  8.)  Hon^J  /hall  I  ginje  thee  up  Ephraim, 
honu  Jhall  I  deli^otr  thee  Ifrael,  ho-oj  Jhall  1  make  thee  as  Ad- 
mah,  ho'vj  Jhall  1  fet  thee  as  Zeboim  ?  Mine  Heart  is  turnd 
ivithin  me,  my  Repenting  are  kindled  together.  (Pf.  ciii.  I^O  Like 
as  a  Father  pitieth  his  Children,  fo  the  Lord  pit ieth  them  that 
fear  him.  (If.  xlix.  15.  16.)  Can  a  Woman  forget  her  fucking 
Child,  that  pe  fhould  not  ha've  CompaJJion  on  the  Son  of  her 
Womb,  yea,  they  may  forget,  but  1  njoill  not  forget 
thee.  Behold  I  ha've  gra<ven  thee  upon  the  Palms  of  my 
Hands,  thy  Walls  are  continually  before  me,  mine  Eye  and 
Heart  is  conftantly  upon  thee.  There  is  an  Allufion  in  the  Words 
to  the  common  Praftice  of  Men,  who  put  Memorials  or  Signets 
of  what  they  tenderly  regard,  and  would  remember,  upon  their 
Hands  :  Thy  Walls  are  continually  before  me ;  thy  broken  down 
ruin'd  Walls,  tho'  not  a  pleafing  ProfpeB,  No  !  but  a  forronvful 
SpeSiacle,  a  fable  Scene,  are  conftantly  in  my  Thoughts,  how  to 
repair  and  rebuild  them  ;  the  Model,  the  Plan  of  this  is  immova- 
bly fixed  in  liiy  PurpofC;   which  Pre^videnct  goes  Pregnant  with. 


yp  M^hat  it  is  tv  pray  helievingly, 

a-nd  will  certainly  bring  ;tp  the  Birth  m  the  appointed  Seafon. 
Do  Zyon\  Friends  favour  her  very  Duft,  fo  doth  her  gracious 
Goo  much  more;  her  Walls  ■Sivt  cor.ftantly  under  his  Eye  and 
Care  :  O  I  the  tendereft  GompaiTions  of  the  moft  indulgent  earthly 
Relations,  are  but  as  fwvage  Cruelty ,  as  obftinate  Iron  and  impene- 
trable Jda?nafit,  compared  with  the  Bowels  of  a  God,  in 
Christ!  m  Covenant  !  ¥  ox  the  Lord  GOD  is  a  Sun  anci  !i>hield^ 
the  Lord  nx:ill  gi<ve  Grace  and  Glory^  and  no  good  Thing  ix'ill 
he  ivit held  from  thj>m  that  ^alk  uprightly.  (Pf.  cxlv.  i8.)  The 
Lord  is  nigh  to  ell  them  that  call  upon  him,  to  all  that  call 
upon  him  in  Truth.  (Pf.  J,  l<.)  Qall  upon  me  in  the  Day  of 
'^roubla,  I  ^will  deliver  thee,  and  tho^  fhalt  glorify  me,  (If.  Ixv, 
24)  And  it  Jhall  come  to  pafs.,  that  before  they  call  1  nvill  an- 
f-ix-cr,  and  n^vhile  they  are  yet  Jpeahing  I  <vjill  hear  :  'Jehovah 
is  fo  much  inclined  to  Pity  and  Bepignity^  that  he  fometimes  give$ 
Mercies  unafic'd,  he  fometimes  prevents  tj;ie  Prayers  of  his  Church 
and  People,  with  tlie  Bleihngs  of  his  Goodnefs.  When  David  did 
but  fay,  /  voill  confcfs,  a  gracious  Goo  yo/-^«i.-f/  The  Father  oi 
the  Prodigal  ran  to  7neet  him,  and  embraced  him  ivith  open  Arms^ 
lA'ith  the  utmoft  Tendernefs  and  Endearment,  without  fo  much  as 
the  leaft  Mention  of  his  former  unhappy  ConduSl !  While  they  are 
yet  [peaking  I  ivill  hear  ;  before  they  -conclude  VJtieir  Prayer^  the 
Bleffmgs  they  implore  fhall  be  conferred  I 

An  eminent  Inftance  of  this  we  have  in  Daniel,  while  that  pi- 
ous generous  Prophet  was  paffionately  bewailing  the  delolate  and 
melancholy  Circumflances  of  the  City  and  Temple  of  'ytrufalem,  whofe 
Buildings  were  demolifhed,  and  whofe  Altars  were  laid  vjajie,  to 
the  great  Reproach  of  the  Profeffors  of  Religion  in  that  Day^ 
as  well  as  lamenting  their  Sins,  as  the  procuring  Caufes  of  fo 
great  and  general  Calamities,  and  earnellly  interceding  with  Gon 
for  his  favourable  Smiles  upon  his  SanSluary,  in  fuch  ftriking  Lan- 
guage as  this  !  O  Lord  I  hefsech  thee,  let  thine  Anger  and  thy 
Fury  be  turned  anxiay  from  this  City  JeruCalem,  thy  holy  Moun- 
tain, becaufe  for  our  Sins  ;  Jerufalem  and  thy  People  are  become  a 
Reproach  to  all  that  are  about  us  :  No^v  therefore^  O,  our  GOD, 
hear  the  Prayer  of  thy  Servant,  and  caufe  thy  Face  to  fine  upon 
thy  Santluary,  that  is  defolate,  for  the  Lord''?,  Sake,  i  e.  rebuild 
it  upon  its  antieiit  Foundation,  and  repair  its  unhappy  and  perilous 
Breaches! 

Now  while  that  gracious  Man  was  yet  praying,  in  the  Manner 
before  obferved,  for  the  Repair  of  the  Breaches  of  Zyon,  the  re- 
moval of  her  Defolations,  and  the  propitious  Influxes  of  her 
God;  which  lay  nearer  to  his  zealous  Heart,  than  all  the  civil 
Interefts  of  the  Nation :  A  gracious  Grant  was  made  of  the  imr 
portant  Mercies  he  ask'd,  and  an  Angel  fent  in  hafte  (being  caw 
fed  to  fly  fvoiftly)  to  inform  him  of  it,  before  he  concluded  his 
Devotion :  Which  noble  Adeffenger  addrefs'd  the  Prophet  in  this  rer 
Ipeftful  Manner ;  O,  Daniel,  1  am  novo  come  forth,  to  give  thee 
Skill  and  Underjianding  j  at  the  Beginning  of  thj  Supplication  the 

Com* 


WJjat  it  is  to  fraj  Mienfitigly,  71 

Commandmetit  came  forth  3.  and  1  am  come  to  Jhe<vj  thee,  for  thoti 
art  greatly  belo^Sd.  Hence  we  may  note,  that  the  ready  Way 
to  be  greatly  belong' d\>y  God,  is  to  be  much  concerned  for,  and 
laborious  after  Zyons  Profperity,  and  the  Reparing  of  her 
Breaches,  or  in  other  Words,  to  pray  for  the  Peace  of  Jeru- 
falem.     But 

4.  Praying  belie^'ingly,  includes  our  relying  upon  God  ire' 
Christ,  for  what  we  ajk,.  onr  relying  upon  the  Attributes  of 
the  divine  Nature^  and  Promijes  of  the  divine  Word,  (If.  I.  10.) 
Who  is  among  you  that  feareth  the  Lord,  that  oheyeth  the  Voice 
of  his  Ser-vant,  that  Hjoalketh  in  Darknejs,  and  hath  no  Lights- 
let  him  trujl  in  the  'Name  of  the  Lord,  and  flay  himjelf  upojs 
his  GOD,  (I  Pet.  V.  7)  Cajling  all  your  Care  upon  him,  for 
he  caret h  for  you.  (Pf.  xxii.  4.  5.)  Our  Fathers  trujied  in 
thee,  they  truJled  an^  thou  didji  deli-jer  thtm,  they  cried  unto  thee 
and  ivere  delii'eredy  they  trujied  in  thee  and  ivere  not  confounded. 
(Pf.  xxxi.  19.)  O  ho<^v  great  is  thy  Goodnefs,  'which  thou  haji  laid 
up  for  them  that  fear  thee,  ivhich  thou  haJi  ivrought  for  them 
ihat  trufi  in  thee,  before  the  Sons  o{  Men.  (P.  cxxv.  i.)  fhey 
that  truji  in  the  Lord  /hall  be  as  Mount  Zyon,  'which  cannot  be 
remonjed.  (Pf.  xviii  50.)  As  for  God  his  Way  is  perfeSl,  the 
Word  of  the  Lord  is  tryd^  he  is  a  Buckler  to  all  that  trufi  in  him, 
(Pf.  xxxiv.  21.)  None  of  them  that  trufi  in  him  fball  he  deflate. 
(Pf.  xxxvii;  40.)  And  the  Lord  fiyall  help  them,  and  deli'ver  them 
and  fa've  them  becaufe  they  trufi  in  him.  Iho'  he  flay  me,  faitk- 
^ob,    yet  'will  I  trufi  in    him.     Again, 

^.  Praying  belei'vingly,  imports  our  patient  ExpeSlation,  iiv 
the  Way  of  Duty,  of  a  gracious  Anfnver  to  our  Requefis,  and  hencer 
it  is  faid,  that  he  that  belei-veth  Jhall  not  make  ha  fie,  (If.  xxviii, 
16.)  that  is,  finful  hafie,  to  obtain  his  Defires,  by  going  out  oi 
God's  Way,  (P.  xxxvii.  5,  7,  8,  9  )  Commit  thy  Way  unto  the 
Lord,  trufi  al/o  in  him,  and  he  Jhall  bring  it  to  pafs.  Refi  in 
the  Lord,-  and  nxjait  patiently  for  him.  F,  et  not  thy  felf  in  any 
Ways  to  do  E'vil.  (Pf  xl.  i.)  /  njcaited  patiently  for  the  Lord^ 
and  he  enc lined  unto  me,  and  heard  my  cry.  The  Prophet  Ifaiah 
informs  us,  that  the  Church  of  old,  us'd  this  as  an  Argument  to 
ebtain  Favour  and  Deliverance.  (If.  xxxiii.  2.)  O  Lord  be  gra^- 
cious  unto  us,  <voe  ha-ve  'waited  for  thee,  be  thou  their  Arm  every 
Morning,  our  Sal'vatjon  alfo  in  the  Time  of  Trouble.  (If.  xxx. 
1-8,-  19.)  BleJJed  are  all  they  that  ivait  for  him,  for  the  People 
jhall  d'well  in  Zyon,  at  Jerufalem,  thou  fly  alt  'weep  no  more,- 
be  luill  be  gracious  unto  thee,  at  the  Voice  of  thy  Cry,  'when  he 
Jhall  hear  it  he  'will  anf'wer  thee.  (If.  viii.  Xl .)  I  'will  'wait  upon 
the  Lord,  that  hideth  his  Face  from  the  Houje  of  Jacob,  and  I 
^ill  look  for  him.  (Mic  vii.  7.)  Therefore  I  'will  look  unto  the 
Lord,  I  fwill  'wait  for  the  God  of  my  Salivation,  my  God  'will 
hear  me ^  (Heb.  vi  19.)  Which  Hope 'we  ha've  as  the  Anchor  of 
the  Souly  both  Jure  and  fiedfafi ;  As  tJi9  dn^hor  by  feilening  under 

Wat«^ 


72-  Hope  like  an  Anchor. 

Water,  upon  a  "kock,  or  firm  Ground,  ftays  the  ^hlp  in  a  Storm^ 
and  keeps  her  from  running  upon  Rocks,  Sandbanks,  or  mto'  the 
foaming  Main,  fo  Hope  by  failening  upon  an  invifible  Sw-oiour^ 
\vho  is  the  Rock  of  y^^-?J,  the  Rock  of  our  Salivation,  fta'ys  Our 
Souls  and  keeps  them  from  running  adrift  into  Prefumption  ;  or 
from  being  entirely  overwhelmed  by  Dtfpair  ;  amidll:  ;he  inume-- 
rable  Temptations  and  FreJTurcs,  to  which  we  are  here  expofed, 
Hope  of  the  right  Kind,  is  not  only  firm  and  ftable  ohjeiii^^eh^ 
by  Reafon  of  the  Foundations  it  is  beilt  upon,  ^viz:..  the  Proniijcs 
of  God,  confirmed  by  his  Oatl?^  the  compleat  Satisfaction  znd 
continual  prevalent  InterceJJion  of  the  dear  Redeemer,  which  are 
impregnable,  immoveable  and  eternal ;  and  hence  it  is  faid  to 
enter  within  the  Vail :  But  it  is  alfo  fn-fn  inJJrumentally^  for  under 
God  it  makes  us  fo  ;  this  Similitude  opens  before  us,  the  Difficuliy' 
Danger,  and  Uncertainty,  of  our  State  in  this  World .  We  are  like 
a  Ship  upon  the  inflable  Element,  the  open  Ocean  toiled  with 
Tempefts,  (If.  liv.  1 1.)  fubjeil  to  a  variety  of  ViciJJitudes,  of  Winds 
and  Weathers,  in  which  we  need  fome  flay  and  fupport  ;  which 
the  Hope  or  Expeftation  of  prcmifed  (fpiritual  and)  future  Benefits 
affords  us,  yea,  better  in .  fome  Inftances  than  the  Anchor  to  the* 
Ship,  for  that  may  be  broken,  and  is  fome  r^w(?r/2  to  the  Ship's 
Motion,  but  Hope  is  an  immortal  Seed  which  fhall  never  make  us 
afhamed  ;  this  inftead  of  obftrufting  quickens  and  animates  ouf 
Courfe,  to  the  Port  of  the  heavenly  Paradife  -,  by  letting  the  Glory 
thereof  before  us,  it  makes  us  diligent  in  religious  Labours,  in- 
trepid in  Dangers,  patient,  yea,  chearful  in  the  darkeft  Glooms  and 
greateft  Depths  of  Ad<verfity  ;  by  this  we  rejoice,  tho'  under  the 
humbleft  Circumflances,  and  are  glad  tho'  involv'd  in  the  mofl 
inextricable  Labyrinths,  and  exposed  to  the  greateft  Calamties, 
Pains  and  PreJJures  /  1  fay,  notwithftanding  of  all  ©f  them,  wc 
rejoice  in  the  Enpedation  of  the  Glory  of  God,  in  comparifon 
of  which  exceeding  great  and  eternal  Weight  of  hleJJ'edncfs,  the' 
Sufferings  of  this  World,  'which  are  light  and  but  for  a  Moment,  are 
-not  ^worthy  to  be  once  compared*  In  this  calm  Ha^ucn  is  our  Hope 
fixed  and  fattened  ;  where  no  Tempefl  can  reach,  or  Sea  roll :  There 
Beleivers  after  all  their  tofhngs  upon  this  temoeftuous  Ocean,  fhall 
foon  enjoy  a  calm  ferene,  a  fecure  Retreat  from  every  Wind  and 
T^empeji,  a  fvveet  and  eternal  Reft  from  every  Labour,  which  fhall 
as  far  exceed  all  our  Thoughts,  Exprejfons  and  Hopes,  as  it  doe*- 
our  Deferts*     The  next  Particular  under  the 

Fourth 

*  But  V.ape  for  GW  from  Go  D  in  a  Courfe  of  Negligence,  or  Omjftou 
of  the  D«f;Vj  enjoined  us,  is  rhe  Hope  of  the  Hjpocrite  which  will  make 
fijhamed  at  laffc,  and  fail  in  Extremity  like  a  Spiders  Web^  the  Pcrfon 
that  would  lay  hold  of  it,  to  Itay  him  from  falling  down  a  flsep  and* 
dangerous  precipice;  Sloth  and  Indolence,  is  not  fpirirual  but  carnat 
and  peiveife,  oppos'd  to  the  current  of  th«  whole  Book  of  God, 
which  enjoins  us,  to  run,  wrajlle,  (irive,  and  Labour,  (Religioufly)  in 
order  to  obtain  the  bleflings,  (piritual  and  eternal  which,  wc  implore, 
Jefire,  and  cxpe£f :  Sloth  and  Indolence  is  not  a  TP^f/w^  for  GOD,  but  for 
Wis  and  our  Eww]r,  a  Spirit  of  Errsr  and  Delufan. 


Reafons  why  we  Jhould  pray  for  the  Peace^  &c.     7^ 

Fourth  General  Head  of  Difcourfe,  comes  now  to  be  confi- 
dered,  which  was  to  fhew  nvhy  ive  Jhould  pray  for  the  Peace  and 
Profperity  of  Jerufalcm  ?  Now  the  Reaions  are  thefe  follow- 
ing, <viz^ 

1.  Because  it  is  the  Command  of  God,  as  our  Text  imforms 
us.  Pray  for  the  Peace  of  ferufalem,  they  fhall  propter  that  lo^e 
thee.  And  in  the  Epiftle  of  Paul  to  the  Hebrenvs,  chap.  xii.  ver, 
14.  JVe  are  commanded  to  follo'^v  *  Peace  njoith  all  Men,  and  Holt- 
fiefsy  and  aiTur'd  that  without  thefe  we  cannot  fee  the  Lord.  And  in 
the  Epiftle  oi  Paul  to  the  Romans,  (chap  xii.  ver.  17.  18.)  this 
important  Duty  is  again  enjoyn'd,  in  thefe  Words ;  recompence  to 

no  Man  E'vil',  for    Evil : If  it   be  pojjible,  as  much  as  lyeth  in 

you,  linje  peaceably  nvith  all  Men.     Of  the  fame  tendency  are  thefe 

Words  of  God,  by  the  Apoftle  Peter,  (i  Epiftle,  chap.  iii.  ver. 
II.)  Let  him  efche'^jo  Evil  and  do  Good,  let  him  feek  Peace  and 
enfue  it*  And  elfewhere  another  Apoftle  fpeaks  thus,  let  us 
therefore  follonx)  after  *  the  things  vohich  make  for  Peace,  and 
Things  nvhereivith  nve  may  edify  one  another,  and  for  Meat  defray 
not  the    Work  of  God 

2.  To  pray  for  the  Peace  of  Jerufalem,  is  the  Spirit  and 
Genius  of  true  Religion,  as  appears  from  the  following  Places 
of  Scripture,  (  "lorn.  viii.  6^)  To  be  fpiritually  minded  is  Peace, 
i.  e.  fpiritual  mindednefs  it  not  only  accompanied  with  Peace  with 
God,  but  difpofes  to  Peace  with  Men.  (Rom.  xiv.  17  )  The 
Kingdom  of  GOD  is  not  Meat  ana  Drink,  but  Right eoiifnefs  and 
Peace,  and  Joy  in  the  Holy  Ghoft,  /  e.  the  Pov/er  and  Life  of 
true  Religion,  corifift  not  in  circumftantial  Points  of  Truth,  and 
Pradices  dependant  on  them,  but  in  real  HoUnefs  of  Heart  and 
Life,  in  2i  peaceable  Disposition  of  Soul,  towards  every  Man, 
and  in  a  cordial  Complacence  in  the  Perfedtions  of  God's  Na- 
ture, the  IVorks  of  Creation,  the  Conduft  of  divine  Providence, 
the  Methods  of  divine  Grace,  and  in  the  Good  and  Wellfare  of 
all  Men,  whether  Friends  or  Enemies. 

The  Gofpel  oi  this  Kingdom,  is  a  Gofpel  of  Peace,  (Rom.  x  15.) 
Hovj  beautiful  are  the  Feet  of  them  that  preach  the  Gofpel  of  Peace. 
The  Juthor  of  the  Go/pel  is  the  God  of  Peace,  the  A^inijiers  of 
the  Gofpel  are  MeJJengers  of  Peace  ;  the  Defign  and  Tendency  of 
the  Gofpel  is  Peace,  with  God  and  Man.  (i  Cor.  vii.  i  5  )  But  GOD 
hath  called  us  to  Peace.  (l  Cor.  xiv,  53  )  But  GOD  is  not  the  Au- 
thor of  Confujion,  hut  of  Peace  in   all  the  Churches    of  the  Za^nts^ 

L  (Gal. 

*  The  original  Word  Diocein  (is  the  (ame  in  the  three  Places  of  Scrip- 
ture before  wenrioned  which  are  marked  with  an  Ajlerijm  and)  li^ni- 
fics  a  Angular  Contrivance,  Speed  and  Vehemence,  in  the  Protecutioni 
of  what  we  have  in  View,  and  is  frequently  apply'd  in  Scripture,  to 
Per(ecution,  which  is  generally  carried  on  (alas  for  it!)  wirh  much  Hafie, 
Fervour  and  Induftry,  (o  that  there  is  a  great  Emphajis  in  the  V/ord, 
The  Almighty  hereby  iignifics,  that  we  (hould  profecute  the  importanc 
Bleffing  of  Pe  a  c  e  ,  fo  far  as  is  agreeable  to  Truth  and  Hoiinels,  with 
the  uimoft  Study,  Alacrity  and  Diligence  5  at  all  Adventures. 


7"4     Reafons  why  we  Jhould  fray  for  the  Peace,  Scc. 

(Gal.  V.  22.)  The  Fruft  of  the  Spirit  is  Peace,  Lo've,  Long-fuffer- 
ingy  Gentlenefs,  Goodnefs^  Faith,  but  the  Works  of  the  Flejh,  arv 
V/rath,  Strifcy  Seditions,  En'vyings,  (Jam.  iii.  17.)  The  Wifdom  that 
is  from  abo've,  is  frji  pure,  then  peaceable,  gentle  and  eafy  to  b€ 
entreated,  full  of  Mercy,  (jam.  iii.  14,  1-5,  16.)  But  if  ye  have 
bitter  Envying  and  Strife  in  your  Hearty,  glo^y  not ;  don't  boaft  df 
your  Wickednefs  5  and  lie  not  againfl  the  Truth,  this  Wifdom  de- 
fcendeth  not  from  above,  but  is  earthly,-  fenfual,  deviliJJy  ;  for  vjhere 
Envying  and  Strife  is,  there  is  Confujion,  and  every  evil  Work. 
(l  Cor.  iii.  3.)  For  vjhereas  there  is  Envying  among  you,  and  Strife 
andDivisions,  are  ye  not  CARtiAL,  and  vualk  as  Aden  ?  What  is 
fickly  and  infirm,  is  wont  to  be  full  of  Uneafinefs  and  Complaint  !* 
(Rom.  xiii  13.)  Let  us  nvalk  honejily  as  in  the  Day,  how  ;  not  in 
Strife  and  Envyi7tg.  Has  not  Christ  given  us  a  new  Commasd- 
ment,  a  Commandment  newly  inculcated,  and  enforced  with  new 
Arguments,  and  Incentives;  to  Love  one  antoher;  a  Com- 
mandment which  contains  the  Sum  and  Source  of  all  the  Duties 
required  by  the  fecond-  Table  of  the  Lavj  -,  and  is  not  the  natu- 
ral and  necelTary  Confequcnce  of  this.  Love,  Peace,  at  leaft  in 
Difpofition   and  Endeavour  i^ 

I'o  oppofe  Peace  when  it  may  be  had  with  Safety,  to  the  Fun- 
damentals in  Doftrine,  Worfhip,  and  Difcipline,  of  the  Religion  of 
Jtsus,  is  to  fet  Qurfelves  virtually  and  really,  (tho' I  believe  nat 
defignedlyj  againfl  the  Authority,  Spirit,,  and  Intention  of  the 
Gofpel ;  as  well  as  the  Example  of  the  Author  of  it,  and  to  rife  up 
in  Rebellion  againfl:  the  commanding  Authority,  of  the  King  of  the 
Church,  which  exprefsly  and  pofitively  enjoyna  all  his  Subjedls  to 
receive  one  another,  as  he  receives  them  to  the  Glory  of  GOD. 

3".  This  Peace  and  Union  our  dear  Z-or^  prayed  for  (Joh.  xvii. 
II.)  Holy  Father  keep,  thro"  thine  ovun  Name,,  thofe  <u}hom  thou 
haji  given  me,  that  they  may  be  one  as  nve  are :  i.e.  that  they 
may  continue  to  be  one  among  themfelves,.  in  Mind,  Spirit, 
Agreement,  Faith  and  Love,  As  we  are  One  in  Effence  and 
Will.  The  Particle  as,  is  not  a  Note  of  Equality,  but  of  Simili- 
tude.f  This  Prayer  of  our  Saviour,  faith  Mr.  Pool,  in  his  Anno- 
tations, on  the  Place,  "  doth  oblige  all  thofe  who,  in  any  Sin- 
**  cerity  own  Chriji,  to  ftudy  Union,  both  in  Opinion  and  Affec- 
**  tion,  and  alfo  give  us  Ground  of  Hopes,  that  there  is  a  Time 
**  coming,  when  there  Ihall  be  a  greater  Meafure  of  it  than  we 
**  have  feen  in  thofe  miferably  divided  Times,  wherein  we  have 
**  lived,  and  do  yet  live." 

In  Sum  the  Unity  here  prayM  for,  confifts  efpecially  in  thcfe 
Things,  vtx..  Defign,  Affedion  and  main  Principles,  (which  the 
holy  Undlion  is  promis'd  to  diredl  unta)  together  with  an  external 
joining  into  one  Body  myftical  and  vifible,  by  one  Spirit,  faith  the 
ApoIUe,  voe  are  all  Baptizd  into  one  Body,  and  drink  into  one  Spirit, 

(I  Cor. 

*  Omne  invalidum,  eft  fua  natura  quereliTW, 

t  To  this  Purpofe  fpeak  divers  learned  Men,  \\Z*  UtMvUus  de  dii^ 
Grot  ins,  Bfi^^enfii,  and  Sim^llcks^ 


Ktufons  why  we  Jhould fray  for  the  Peace^  '&c.     75 

^(1  Cor.  xii.  15.)  But  /peaking  the  Truth  in  Lo^e^  may  grow  up 
unto  him  in  all  Things^  nvhich  is  the  Head  even  CHRIST,  from 
"juhom  the  nvhole  Body  Jitly  joined  together  and  compared,  maketh 
Increafe,  to  the  edifying  of  it f elf  in  Lo've,  (Eph.  iv.  I  ^,  i6.)  As 
•the  Church  is  united  to  Christ  th«r  Head,  by  the  Spirit  and 
Faith;  fo  among  themfelves,  by  the  Profeffion  of  fundamental 
Truths,  -and  unfeign'd  Love.  J.erufalem  is  a  City  that  is  compa^ 
together. 

This  Paflage  of  Scripture  (Eph.  iv.  15.  16.)  is  fo  very  remarka- 
ble, and  applicable  to  the  Subjedl  I  am  difcourfing  upon,  that  I 
ihall  beg  leave   to  confider  it  a  little  particularly, 

Fi'^LY  joined  together,  (funarmologemenon,  a  fun  con,  et  aro 
fpto.)  to  fit  the  Joints  of  Things  exadly  together,  to  build  with 
agreeable  Proportion. 

And  compared,  ('fumbibaz  omenon,  proprie  facio  ut  aliquis 
eat  mecum,  a  fun  cum  et  haino  incedo,  per  metaphoram  doceo,  af- 
/entire  cogo,  ut  aliquis  mecum  in  eandem  fententiam  defcendat,)  A6ls 
ix.  22.  compelling  them  by  force  of  Argument  to  alfent,  that 
Jfsus  was  the  Christ.  And  hence  it  fometimes  fignifies  Jn- 
llru6lion,  fo  it  is  tranflated  (i  Cor.  ii.  i6.)  and  fometimes  a  Union 
in  Love^  which  is  often  the  Fruit  of  an  Agreement  in  Sentiment.' 
(Col  ii.  2.; 

This  Word,  iaith  Hammond  and  Grotius,  feems  to  fignify  a 
clofer  Band  than  the  former,  that  denotes  a  fuitable  fitting  of  the 
Parts,  but  this  a  Conneding  of  them  together,  as  with  Cement^ 
or  with  a  Peg,  fo  firmly  and  ftraitly,  that  they  cannot  be  well 
puU'd  afunder  i  the  Words  plainly  import  an  exadl  Order,  fuita- 
ble Difpofition,  and  clofe  Connection  of  the  Parts,  or  Member* 
among  themfelves,  and  in  Confequence  thereof  a  focial  Perform- 
ance of  religious  Offices. 

Every  Joint  fupplieth,  (Pafes  aples  tes  epichregias,  aple  ah 
aptein  tangere)  The  Word  "^oint  is  derived  from  a  Verb  that 
fignifies  to  touch,  and  points  to  the  Ligaments,  Veins,  and  Ner'ves 
of  the  Body,  by  which  the  Members  of  it  are  joinM  to  the  Head, 
and  among  each  other,  fays  Zanchy* 

In  a  Word,  the  'vifehle  Church,  in  the  Verfe  referred  to,  and 
fome  preceding,  is  compared  to  a  natural  Body,  and  to  a  Houfe, 
in  which  we  may  obferve  thefe  Things. 

1.  That  the  Head  of  this  my ftical  Body,  the  Foundation  of 
this  myflical  Building,   is  Jesus   Christ. 

2.  That  the  feveral  Members  of  this  Body,  the  {tYtr^l  Parts 
of  this  Building  are  united  to  the  Head,  to  the  Foundation,  and 
among  themfelves,    by  certain  Ligaments,  Joints,  and  Junctures . 

5.  That  upon  this  Union  depends,  and  by  the  Joints  or  Bands 
thereof  are  convey 'd,   the  Church's  Edification  and  Growth. 

4.  That  the  Band  or  Ligament  of  a  vifible  Union  to  the 
Head  or  Foundation,  is  a  Profeffion  of  Faith,  (in  Subjefts  ca- 
pable of  it)  and  of  a  vital  Union  the  Grace  of  Faith.  (Heb.  x. 
ij.)   Let  us  hsld  fafi  the  Profijfion  of   our  Faith  without  waiver-. 

jL  Z     '  ing 


7 6    Reafons  why  we  Jhould  pray  for  t'he  Peace,  &:c. 

iugt  for  he  is  faithful  that  protnifed.  (Eph.  iii.   17.)  That  Christ 
may  dnvell  in  your  Hearts  by   Faith. 

Moreover  that  the  Bands  and  Ligaments  of  Union  among 
themfelves,  are  efpecially  thefe, 

1.  Truth,  Agreement  in  ejjential  2n6.  neccffzry  Truths,  Nona 
nue  befeech  you  Brethren  by  the  Name  of  our  Lord  Jefus  Chrijt^ 
that  ye  all  fpeak  the  fame  Things,  and  that  there  he  no  Di'vijions 
among  you  (or  Schifms  as  it  is  in  the  Original,  Chifmata)  but  that 
ye  be  perfectly  joined  together  in  the  fame  Mind,  and  in  the  fame 
'judgement,    (i  Cor.  i.  10.) 

^Y  Schifms,  the  Apoftle  means  ntw  Fa^ions,  SeSIs  zn^  Parties 
within  the  Church,  whereby  it  is  torn.  Ferments  promoted  in  its 
Bonvelsy  the  AfFedlions  of  the  People  uncharitably  and  unreafona- 
bly  alienated  from  each  other,  not  upon  the  Account  of  Diffe- 
rences in  Effentials  of  DoSirine,  Worjhip,  or  Difcipline,  but  a>- 
cumftantial  Matters  ;  while  fome  g^ried  in  this,  and  fome  in  the 
other  Patron ;  fome  carnally  crying  up  Paul,  and  fome  Jpollos, 
and  fome  Cephas,  to  the  Difparagement  of  eiach  other,  and  the 
Prejudice  of  the  Church's  Peace  and  Unian  ;  fo  Calnjin^  Beza,. 
Pareus,   Gretius,   and  Symachus.  -.     ■  ■     ■ 

The  Conduft  of  the  Apoftle  P^«/ upon  this  critical  Occafion, 
was  truly  amiable,  and  worthy  of  a  Minifter  of  Jesus  Christ, 
he  refufed  their  immoderate  Refpe6l,  and  fpake  diminutively 
of  HIMSELF,  with  Defign  to  ftop  the  perilous  Career  of  the  Peo- 
ple, in  making  new  Parties,  Seds,  and  Factions,  and  fetting  him- 
felf  at  the  Head  •f  one  of  them,  he  would  by  no  Means  accept 
of  fuch  a  falfe  Honour,  to  the  Prejudice  of  Christ's  Kingdom, 
No  !  He  abhorr'd  it !  He  would  rather  be  condemned  and  defpis'd 
by  the  Corinthians,  than  condemned  by  God,  and  his  ov/n  Mind', 
for  being  the  Inftrument  of  uncharitahle  Schifms  and  Fadions  t 

He  therefore  nobly  ventures  his  Charader  in  the  Caufe  of  God, 
the  Caufe  of  the  Church's  Peace  and  Union,  and  fearlefsly  expofes 
himfelf  to  all  the  Fury  of  their  Refedions,  for  his  Fidelity  to  his 
JM after :  Refiedions  which  were  as  unreafonable  as  they  were  well 
intended. 

That  bleffed  Man,  endeavoured  to  ftop  the  violent  Torrent  of 
FaSiioti,  by  addreflihg  the  Corinthians  in  this  humble  Language, 

But  is  Christ  di-vided?  Was  Paul  crucified  for  you?  Or- 
•were  ye  baptized  in  the  Name  of  Paul?  i  Cor.  i.  13.  How 
came  thefe  Parties  ?  There  is  but  one  Chrirt.  Did  I  enlift  any 
that  I  baptixd,  under  my  own  Banner  ?  Seeing  the  Head  is  but 
one,    why  fhould  the  Body    be  di'vided  ? 

Now  compare  the  aforefaid  Scriptures  with  what  the  fame 
Apoltle  fays  Phil.  iii.  15,  1 6 .  and  you  may  eafily  perceive,  that 
he  urges  Forbearance  in  lefTer  Things,  and  only  propofes  Effentials 
as  Terms  of  Communion,  the  Words  are  thefe,  Let  us  therefore 
as  many  as  be  perf^d  (/.  e.  fincere  and  grown  Chriftians)  be  thus 
minded,  and  if  in  any  Thing  ye  be  othernvife  minded,  GOD  fhall 
rg'veal  enjen  this  unto  you,   ne'vsrthdefs  'whereto  'we    ha<ve  already 

attained 


Reafons  why  we  JbouU  fray  for  the  Veace  &c.       77 

attained,  let  us  ivalk  hy  the  fame  Rule,  let  us  mind  the  famt 
fhing.  But 

2.  Another  Bond  or  Ligament  of  Union  among  ourfelves,  i* 
Lo^e,  Ephef.  iv-  15.  But  /peaking  the  Truth  in  Lo^e,  may  gro^u 
up  into  him  in  all  Things,  nvhich  is  the  Head  e<ven  Christ.  Th^ 
Words  are  beautiful  in  the  Original,  Aletheuontes  en  agape,  which 
either  fignifies  the  Sincerity  or  Truth  of  our  Lonie,  or  our  con- 
tending for  Truth,  in  a  Confiftency  with  Lonje,  'viz.  our  fpeakingj 
for  Truth  with  a  having  Frame  of  Mind,  without  Anger  or  Bit' 
ternefs,  feeing  the  Wrath  of  Man  nvorks  not  the  Righteoufnefs 
of  GOD.  And  likewife  our  forbearing  from  Lo've,  thofe  that 
differ  from  us  in  leffer  Things.  Truth  and  Lo^ve  agree  fwcetly, 
in  the  harmonious  Syjiem  of  the  Religion  of  Jesus,  and  Ihould 
they  not  do  fo  in  our  Sentiments,  Temper  of  Mind,  and  out- 
ward Behaviour  ?     But  to  proceed,  a 

3d.  Ligament  of  Union  with  our  Brethren,  is  Peace,  and 
hence  we  arc  commanded  to  keep  the  Unity  of  the  Spirit  in  the 
Bond  of  Peace.  Without  a  peaceable  Temper  and  Behaviour, 
Union  can  neither  be  obtained,  or  long  preferv'd. 

To  thefe  I  may  add  the  Obfervance  of  the  Order  Christ  hai 
inftitutcd,  and  the  joint  or  focial  Performance  of  religious  Duties, 
which  the  Words  joined  together  and  compared  import,  as  wa» 
obferved  before,  which  Duties  are  of  noble  Tendency  to  promote 
and  preferve  Union  among  ourfelves. 

From  all  which  I  would  obferve,  that  when  any  of  thefe  Du- 
ties are  neglefted,  the  Edification  and  Increafe  of  Christ's  Body 
myfiical  is  opposed  and  marr'd. 

4.  This  Peace  Christ  laid  down  his  Life  to  purchafe,  as  well 
as  Peace  with  God,  which  is  fignified  by  the  Commemoration  of 
his  Death,  in  the  Ordinance  of  his  Supper,  defigned  to  promote 
Love  and  Fellowihip  among  the  Members  of  his  vifible  Church  j 
and  hence  we  are  exhorted,  to  nualk  in  Lo've,  as  Christ  alf§ 
has  lo'ved  us,  and  gi'ven  himfelf  for  us,  an  Offering  and  Sacrifice  of 
a  fnueet  fmelling  fa'vour  to  GOD. 

5.  Are  not  Chriftian  Churches  agreeing  in  Fundamentals,  the 
Children  of  the  Kingdom,  the  vifible  Children  of  God,  and  fp 
related  to  each  other  as  Brethren ;  and  fhould  fuch  quarrel  together 
in  their  Way  to  Heaven  ?  Does  this  become  their  Profeffion,  their 
Relation,  their  Charader,  their  Hopes  P  O  do  not  the  Enemies  of 
Religion  warm  their  Hands  at  the  fire  of  their  contentions  ?  Da 
they  not  deride  their  fcandalous  Debates,  about  Matters  (compa- 
ratively fpeaking)  of  (mall  Moment ;  and  are  not  their  Prej  udices 
againft  Religion  altogether,  hereby  fatally  flrengthened  and 
confirm'd  r 

6.  Quarclling  about  leffer  Things,  much  obflrufts  our  religl- 
gious  Progrefs,  for  it  diverts  our  Minds  from  more  important,  de- 
lightful and  Soul  nourifhing  Subje^s,  breaks  the  pleafmg  calm  of 
our  Souls,  and  Hirs  up  finful  Anger.  This  is  fo  felf  evident  a  truth, 
that  even  a  Belarminc  acknowledg'd  it,    and  fignify'd  his  being 

weary 


jr8       Reafons  why  we  Ihvuld  pray  for  the  Peace,  ^c. 

weary  of  Thorny  Cont  rover  fie  s  of  fmall  Mom«nt,  and  his  choofing 
to  dwell  upon  praftical  SubjeSis,  that  tend  to  improve  and  de- 
light the  Mind,   ,an4  reform  the  Life. 

7.  Angry  Debates,  and  Divifions  about  little  Things^  are  aw- 
iiil  Pre/ages  of  impending  Ju^gmetits  and  Calamities.  When  the 
Sea  roars  and  fwells^  it  looks  like  an  approaching  Storm  !  Th« 
lamentable  Defolaticn  of  th€  Proteilant  Churches  of  France,  by 
the  unparellel'd  treachery  and  Barbarity  of  the  Papifis,  was  pre- 
fac'd  by  fmful  and  fcandalous  Diinfions  ajnong  the7nfel'ves  ! 

Angry  Debates  and  Divifions  about  Circumftantial  Matters  in 
Keligion,  difhonour  Gop,  render  the  Church  Contemptible,  make 
the  leveral  Members  of  it  terrible  to  each  other,  inftead  of  being 
defirable  and  .amiable,  engines  of  mutual  Sorronv  and  Mi/chief, 
inftead  of  Comfort  and  Benefit ;  and  likewife  Marr  the  publick 
Good,  which  every  generous  Mind  has  a  principal  regard  to.  For 
Ziyons  iake  fays  the  Zealous  Prophet^  I  ivill  not  hold  my  Peace, 
4indfor  ''^erufalemsfahe  I  nvill  not  refi,  until  the  Right eouSnefs  thereof 
go  forth  as  Brightncfs,  and  the  Salvation  thereof  as  a  Lamp  that 
hurneth  ;  and  the  Gentiles  fhall  fee  thy  Right eoufnefs,  and  all  the 
JCings  thy  Glory.  Alas  the  Converfiou  of  Strangers  from  the 
Error  of  their  Ways  to  the  Wifdom  of  the  juft,  is  hereby  un- 
happily prevented,  for  nothing  Hardens  and  Stumbles  fuch 
more,  then  the  unchriftian  Contentions  and  Animofities  of  Profeffors  ; 
it  is  on  this  Account  that  our  Saviour  pronounceth  a  vjo  to  the 
World  hecaufe  of  Offences, 

Yea  my  Brethren  fuch  Divifions  and  Contentions,  tend  to  and 
wou'd  certainly  iffue  in,  did  not  Almighty  Power  interpofe,  the 
utter  Deftrudtion  of  the  vifible  Kingdom  of  Chrift,  upon  the  Earth  ; 
for  as  he  himfelf  who  is  the  Wifdom  of  the  Father,  juftly  and  ex- 
cellently ohferves ;  hovj  can  a  Boufe  that  is  divided  againft  itfelf 
fiand. 

But  by  Peace  and  Union,  on  the  Terms  before  obferv'd,  God 
is  glorijy'd,  in  our  obedience  to  his  Precepts,  and  Conformity  to  his 
gittrihutes.  Religion  is  honoured,  by  a  real,  a  vifible  and  amiable 
Heprefentation,   of  its  peaceful,    kind  and  beneficent  Nature. 

The  vifible  Church  is  firengthened,  and  made  awful  to  it* 
fRveterate  Enemies,  its  implacable  oppofers :  Our  own  Minds  arc 
delighted  with  the  moft  agreeable  profpedl  and  fweet  Senfations ; 
and  others  Benefit  is  thereby  promoted,  for  being  at  Peace  with 
them  they  are  the  more  ready  to  receive  our  Council  and  Re- 
proofs ! 

But  ihouM  we  join  with  thofe  who  we  fear  are  Gracelefs? 

I  Anfwer  the  Terms  of  Church  fellovojhip,  that  God  has  fix'd 
ftre  foundnefs  in  the  Mzin  Dot^rines  of  Religion,  and  a  regular  Lije  ; 
a  Heritick  faith  the  Apoftle  after  the  firft  and  fecond  Admonition 
vejeSi  ;  him  that  is  voeak  in  Faith  receive  ye,  but  not  to  doubtful 
idifputation  :  Receive  one  another,  as  CHRIST  han  received  you,  t9 
4he  Glory  of  GOD, 

Whsk  Perfons  are  found  in  the  Fundamental  Truths  oi Religion, 

and 


Ohje^ions  anjwire'd.  y<^ 

and  regular  in  Life,  we  ought  to  hope  well  of  them,  till  they 
prove  the  contrary  by  their  Praftice  ;  and  receive  them  to  Commw 
niorif  Charity  thinks  no  E'vil,  and  hopes  all  ThingSj  that  are  good  i 
whatever  jealoufies  we  may  have  and  perhaps  fmful  ones,  they 
fliould  be  kept  Secret,  and  not  divulg'd  to  our  Neighbours  Preju^ 
dice,  and  far  lefs   made  Terms  of  Communion. 

The  ftandard  of  our  King  and  Majler  we  muft  buckle  f^ 
and  not  follow  our  own  fickle  and  often  partial  and  byafs'd 
Fancies  and  Humours.  The  aforefaid  7Vr»zj  that  Christ  has  fix'd 
are  invariable  and  perpetual,  nor  can  we  add  to  them,  without 
reflefting  upon  his  Wifdom  and  Fidelity,  and  invading  his  incom- 
municable Royalty,  without  rebellioufly  attempting  to  commenf* 
Kings  in  his  Kingdom,  contrary  to  his  Order,  and  robbing  his  Sab- 
jcfts  of  the  Liberty,  wherewith  he  has  made  them  Free. 

The  aforelaid  Terms  that  Chriji  has  fix'd  may  be  certainly 
known,  and  therefore  they  are  rational.  But  fome  of  the  novel 
and  fupcrflitious  Terms,  which  fome  good  Men  have  invented, 
tho'  with  a  pious  defign,  are  irrational,  becaufe  th«y  cannot  be  cer- 
tainly known,  unlefs  it  be  fuppos'd  that  Churches  are  infallible  ia 
their  Determinations  ;  a  claim  which  the  Pro^^y^^w//,  (fome  Enthu*. 
fiafts  excepted)  have  not  pretended  to,  at  leaft  in  Words  ;  but  the 
Bible  is  a  flranger  to  fuck  Terms  of  Comm union ♦  I  know  not 
one  Paflage  in  it,  that  proves  converting  Grace,  or  the  Churches 
Judgment  of  it,  to  be  a  Term  of  Chriftian  Communion  of  divine 
Appointment.  If  any  think  othcrwife,  let  them  prove  it,  and  I 
will  give  an  attentive  Ear,  and  readily  fubmit  to  their  Inftrudion 
and  Correftion  :  But  I  hum.bly  conceive,  they  will  find  it  a  hard 
tafk,  without  producing  another  Bible.  * 

But  muft  not  we  adhere  to  our  former  Teftimony  to  Conver-, 
fion  ? 

I  Anfwer,  Yes,  and  we  do  fo  by  declaring  ourafTent  to  the 
Holy  Scriptures,  and  by  maintaining  our  excellent  IVeJiminJier 
ConJfeJJion  of  Faith  and  Catechifms,  which  open  the  Nature,  and 
affert  the  Neceffity  of  Convcrfion  agreeable  to  the  facred 
Oracles. 

And  as  to  our  fallible  Opinion  concerning  the  late  religious 
Appearances,  which  is  a  diftind  Thing  from  the  Dodrinc  of 
Converfion  in  general  ;  we  may  and  ought  to  maintain  it,  but 
in  a  confiftency  with  Peace,  Love  and  Charity. 

There  is  a  vaft  difference  between  our  holding  our  uncertain 
Opinion  concerning  the  reality  of  this  or  that  Inftance  of  Conver- 
fion, and  our  impofing  it  upon  others  as  a  Term  of  Communion^ 
cither  Miniftcrial  or  Chriftian.  Such  as  are  for  impoling  their 
private  Opinion  about  Matters  of  Liberty,  which  they  cannot  cer- 
tainly 

*  I  can't  find  that  the  Chriftians  of  the  three  firft  Centuries  after 
CHRIST  made  gracious  experiences,  or  the  Church's  Judgment  about 
them  Terms  of  Communion,  rhey  made  no  Enquiries  about  them  as  to 
jBaptifni,  and  all  that  were  B^ptiz'd,  and  of  adult  Age,  and  IrCft  froi)J| 
Church  Cenfurcj    lyere  ^dmicced  (§  the  Siicrimeac, 


^o  OhjeElions  anjwered. 

tainly  know,  of  which  Kind  particular  Inftances  of  a  Work  of 
Convcrfion  in  any  (in  our  Times)  undoubtedly  are,  as  a  Term  of 
Church  Fellowfhip,  refuiing  to  join  with  them  in  Communion, 
until  they  bt  of  their  Sentiment  ;  fhould  either  produce  their 
Charter  from  the  Holy-Scriptures,  for  fuch  an  extraordinary 
claim  of  Power,  for  fuch  an  unprecedented  kind  of  Proceeding, 
pr  at  leaft  be  iilcnt,  if  they  are  not  free  to  do  what  perhaps  they 
iirge  upon  others,  viz.  to  confefs  their  Error  in  PrincipUy  and 
Jndifcretion   in  PraSlice. 

.  If  they  can't  prove  a  Difference  of  Opinion  from  theirs,  refpefl- 
ing  fome  Inftances  of  a  Work  of  Coverfion  (for  more  or  lefs 
don't  alter  the  Kind)  in  others  of  our  Times,  and  fmce  the 
•firft  Ages  of  Chriftianity,  to  be  a  fundamental  Article  of  Religion, 
their  Caufe  is  entirely  loft :  And  if  they  can.  Fundamentals  are 
i>uilt  upon  a  very  precarious  Bottom  indeed  j  and  how  to  diftin- 
guifh  between  fuch  Fundamentals  and  Circumjiantialsy  is  I  confefs 
yaftly  beyond  the  Reach  of  my  Underftariding  :  At  this  rate  of 
Proceeding,  the  Number  oi  fundamental  Articles,  will  encreafe 
dr  change  every  Age ;  for  every  Man*s  Converfion,  with  all  its 
X:ircumftanccs,  makes  one  of  the  Number :  If  this  Method  be 
followed,  fhall  we  not  have  a  goodly  Multitude  of  Fundame?itals  ? 
Our  ConfeJJion  of  Faith  will  fwell  to  a  bulk  much  fuperior  to  the 
Jate  Uni'verfal  Hijiory,  twenty  Volumns  of  which  have  been  al- 
ready printed,  and  a  great  Part  left  yet  undone. 

In  fhort,  fuch  a  Sentiment  feems  to  me  to  be  equally  contrary 
to  Scripture,  Reafon,  Antiquity,  and  the  Peace  and  Union  of 
the  Churches   of  Christ. 

Inasmuch  as  good  Men  may  and  do  differ  in  Opinion  about 
%4uch  uncertain  Things.  Witnefs  the  Meffrs.  the  Erfiines  and 
their  followers,  with  others  that  might  be  mentioned.  To  make 
them  Terms  of  Communion,  will  oblige  us  to  caft  out  of  Church 
Fellowfhip,  thofe  that  are  found  in  the  main  Dodrines  of  Reli- 
gion, and  regular  in  Life,  whom  Christ  commands  us  to  re- 
ceive; and  therefore  it  diredlly  oppofes  his  Authority.  Befides  as. 
it  is  an  Addition  to  the  ferms  which  the  King  of  the  Church 
has  fix'd,  it  is  an  Invafion  of  his  Royalty,  and  an  Infringement 
upon  our   Brothers  Liberty. 

Is  it  not  unreafonable  to  make  that  a  Term  of  Communion 
vhich  we  cannot  certainly  know,  for  hereby  fuch  as  Ihould  be  re- 
ceived are  in  Danger  of  being  rejefted,  as  Christ  himfelf  ob- 
ferves  in  his  Parable    of  the  Tares. 

What  Church  from  the  Foundation  of  the  World  to  the  pre- 
sent Times,  ever  made  the  open  acknowledgment  of  fome  Mens 
Judgments,  concerning  the  reality  of  fome  Inftances  of  Conquer' 
^c?/;,  carried  on  in  their  Times,  without  the  Teftimony  of  Mira^. 
des,  a  ^erm  of  Minifterial  Communion.  I  confefs  I  know  of 
no  Inftance  of  this  kind,  in  Scripture,  or  Hijiory. 

And  feeing  in  a  Cafe  of  fuch  uncertainty,  as  Mens  Judgment 
of  gracious  Experiences  of  others^  good  Men  are  apt  to  be  of 

contrary 


OhjeUions  anfwered,  8i- 

contrary  5^entlments,  becaufe  of  their  different  Degrees  of  Knoiv" 
ledge,  different  Experiences  in  feme  Things,  different  Tryals,  By" 
ajfes,  and  natural  "Tempers,  it  has  a  dired  Tendency  to  alienate 
their  Affections  from  each  other,  and  fo  diflurb  the  Churches  Peace^ 
weaken  her  mutual  Lonje,  and  break  her  focial  Union,  and  con- 
fequently  tear  the  feemlefs  Coat  of  Chriit  into  an  infinite  Num- 
ber of  Parts  ;  Yea  and  prevent  a  defirable  reunion,  after  un- 
happy Breaches  ;  it  is  a  fchifmatical  £--011,  pregnant  with  danger- 
ous Di'viftons,  and  manifold  Mifchicfs  of  hideous  forms  and  ma- 
lignant Influence.  The  Apoftle  Paul,  in  his  Epiftle  to  the  Romans, 
couniels  with  great  Serioufnefs,  Chriftians  to  Ihun  the  Abettors  of 
fuch  Evils,  in  the  following  Language,  Nonv  I  befeech  you  Brethren, 
mark  them  nvhich  cauje  Di^ijtons  and  Offences,  contrary  to  the  Doc- 
trine nvhich  ye  ha<ve  learned,  and  a^oid  them,  for  they  that  are 
fuch  fer've  not  our  Lord  Jefus  Chrift.  And  in  his  Epiftle  to  the 
Corinthians,  he  writes  thus,  for  ye  are  yet  Carnal,  njuhereas  there 
is  among  you  Ennjying  and  Strife,  and  Di'vifions  ;  are  ye  not  carnal 
and -jjalk  as  Men?  Againft  this  Evil  he  oblerves,  that  there  jhould 
be  no  Schifm  in  the  Body,  hut  the  AJembers  fjould  hanje  the  fame 
Care  one  for  another.  Nonv  ye  are  the  Body  of  Chrift  and  Members 
in  particular.  Union  is  the  Strength,  the  Beauty  and  Glory 
of  the  vifible  Church,  unita  njiz  fortior  ;  but  Divifion  covers  it 
with  Scandal,  and  renders   it   weak  and  contemptible. 

If  it  be  a  commanded  Duty  to  pray  for  the  Peace  of  Je- 
rufalem,  to  long  for  it,  to  purfue  after  it,  with  Vehe- 
mence, rejoice  in  its  Approaches,  and  to  bewail  its  Abfence  j 
it  muft  needs  be  a  great  Iniquity  to  fly  from  it,  as  if  it  were 
a  Buck-bear,  to  reject  the  Offers  of  it  upon  reafonable  Terms, 
to  be  grieved  for  2sA  frightned  at  its  approaches,  as  if  it  were  an 
Enemy,  and  pleafed  with  its  Diftance  :  This  fhews  a  diftorted 
Judgment  and  diflemper'd  Heart :  This  Religion,  or  rather  mif- 
guided  and  ill-temper'd  Zeal,  and  fevere  narrownefs  of  Soul,  is 
directly  contrary  to  right  Reafon  and  to  the  Chriftian  Revela- 
tion ;  Contrary  to  all  focial  Offices,  and  every  valuable  Intereft  of 
Society.  Alas  its  pitty  that  any  who  are  fmcere  in  Heart, 
fliould  have  fuch  contrafted,  gloomy,  and  irregular  Views  of 
Things  !  May  it  pleafe  the  God  of  A^ercy,  Love  and  Peace,  to  in- 
ftrud:,  enlighten  and  reclaim  them,  and  foften  their  well  meant 
Rigours,  and  untam'd  Fiercenefs  into  Gentlenejs  and  Love  ! 

But  how  can  thofe  v/ho  have  offended  be  receiv'd  to  Commu- 
nion, without  a  confejfion  of  their  fault  ?  I  Anfwer  Confefjlon 
IS  two-fold,  eitheir  virtual  or  exprefs,  a  virtual  Coafelfion  of 
Sin  is  a  Reformation  from  Sin,  this  neceilarily  fuppofes  a  fight  of 
Sin  and  Sorrow  for  it,  in  Cafes  of  a  moral  Nature.  But  exprefs 
and  publick  Acknowledgment  in  Words  is  not  always  necefl'ary  ; 
it  is  enough  in  fome  Circumftances  of  the  Church,  to  have  Re- 
formation, which  is  the  End  thereof:  We  have  this  Povuer,  {viz, 
of  Government)  to  Edification  and  not  to  Dejirutiion,  fays  the 
Jlpollle.     Difcipline  is  defigned  for  the  good,  and  building  up  of 

M  the 


S2  OhjeBions  anfwered, 

the  vifible  Churchy  and  therefore  it  mull:  be  admlniftrcd  in  fuch  a 
way  as  tends  to  promote  i^,  in  fuch  a  Way  as  is  fuited  to  its  or- 
dinary and  extraordinary  Circumrtancec.  Reformation  implies  a  real 
Confejjio;:,  which  is  much  better  than  a  'verbal  one,  for  it  cannot 
be  reafonably  fappos'd,  that  one  will  of  his  own  accord  reform, 
from  an  Evil  which  he  fees  not  the  Danger  of. 

To  imagine  that  our  Lord  by  the  Difcipline  he  has  inftituted, 
always  requires  an  open  and  explicit  Confe/fion  of  Faults^  even  of 
a  moral  Nature y  not  only  in  2i  Church  formed  ^.ndi  ejlablijhed,  but 
even  in  a  Church  forming,  or  in  its  Infancy^  or  in  a  broken  and 
divided  State  ;  prejudiced  againft  each  other  by  mutual  Conten- 
thns  and  angry  Debates^  even  after  there  is  a  Refortnation  and 
Difpofitioit  to  be  at  Feace  upon  equitable  and  honourable  Terms,- 
feems  to  make  Difcipline  an  Enemy  to  ChrijFs  Kingdo^n,  a  mif- 
chievous  Engine  to  deftroy  what  it  was  defigned  to  promote  :  \ 
cannot  be  eafily  induced  to  imagine,  that  the  all-wife  and  gra- 
cious Redeemer,  would  ever  communicate  to  his  Churches  fuch  ant 
irrational  and  pernicious  plan  of  Government ,.  which  they  had 
better  be  without  altogether,  O!  No.  There  is  an  amiable  Harmony 
jn  all  divine  Truths,  in  all  divine  Inllitutionsy  a  noble  mora! 
Tendency  to  anuver  their  Defign,  the  Glory  of  God  and  good  of 
lilankind. 

Excellent  Mr.  Durham,  one  of  the  moft  pious,  judiciou* 
and  calm  Divines  of  the  Scotijh  Nation,  fully  confirms  what  I 
have  been  now  obferving,  in  his  truly  valuable  Treatife  of  Scandal'^ 
a  Book  well  worthy  of  our  ferious  perufal. 

But  2iSX.o  Offences  in  Condudl,  occafioned  by  different  Senti- 
ments in  Circumjiantials,  the  Cafe  is  ftill  more  plain,  that  urging 
6f  acknowledgments,  when  Contro'verfies  between  the  contending 
Parties  are  dropt,  is  unreafonable  and  unjuft,  not  only  in  an  Infant 
and  broken  State  of  the  Church,  but  even  in  a  Church  united  and 
form'd  ;  the  Reafon  is,  becaufe  it  implies  our  impofing  upon  o- 
thers  our  Scntime?7.ts  in  Matters  comparitively  doubtful,  contrary 
to  the  Command  of  God,  which  obliges  us  to'  receive  the  Weak^ 
or  thofe  that  err  in  Circumflantials  only,  but  not  to  doubtful  Dif- 
putations ;  what  Chriil  has  kft  free,  we  Ihould  leave  fo  too. 

And  it  is  alfo  contrary  to  the  Apoftles  Pr^?<!9/r^,  in  Relation  to 
the  Jenvi/h  and  Gentile  Chriftians,  who  contended  about  Days  and 
Meats  to  that  degree  of  ungoverned,  unchriftian  fiercencfs,  that 
they  condemned  one  another,  and  were  inclined  to  unchurch  each 
other.  Now  did  the  Apoftle  encourage  their  rajhnefs  and  fearerity, 
^nd  advife  them  to  infift  upon  mutual  open  Acknowledgments  of 
their  faults,  in  order  to  Lo'ue  and  Union  ;  No,  by  no  means :  He 
underftood  the  Nature  and  Defign  of  Church  Gonjernment  better 
than  by  unreafonable  rigour  and  harflinefs,  to  blow  up  the 
Churches  Peace,  Beauty  and  Strength. 

Or  did  he  defire  the  Gentiles,  who  were  in  the  Right  as  to  the 
Points  in  Debate,  to  infill  upon  the  Jews  acknowledgment,  of 
^ait  till  the  Jd'ajiJ/j  CiiriHians  came  and  made  Frcpofds  of  Feace ; 

No. 


Ovje5lidns  anfwered,  Sj 

^J"o.  Inftead  hereof,  he  exprefly  enjoins  them  to  receive  the 
nveak.  He  was  fo  far  from  the  Severity  mentioned,  that  he  did 
not  lay  explicitly  which  Party  was  in  the  Right,  or  which  was  in 
the  wrong,  as  to  the  Matters  they  contended  about  ;  but  made 
charitable  Jpologies  for  both,  as  to  their  States  towards  God, 
and  their  pious  Dcfigns  in  contrary  Practices,  refpedling  the  Mat- 
ters then  controverted  among  them.  He  that  regardcth  the  Day^ 
regardeth  it  unto  the  Lord;  he  that  regardeth  not  the  Day  to  the 
Lordy  he  doth   not  regard  it. 

In  the  mean  Time  he  reproved  them  fmartly  for  their  fmful 
judging  of  each  other,  and  well  he  might  ;  for  that  God  pro- 
voking, Church  rending  Iniquity^  was  unfpeakably  worfe  than  a 
miftake  in  Opinion  about  the  Points  controverted  among  them. 
Let  not  him  that  eatethy  faith  he,  defpife  him  that  eateth  not  \ 
nvho  art  thou  that  judgeth  another  Mans  Ser'vant  P  Why  doji  thou, 
judge  thy  Brother  ?  and  <why  doJi  thou  fet  at  nought  thy  Brother  ? 
for  nve  jh all  all  fiand  before  the  "judgment  Seat  c/L.hrift  ;  Let  us  not 
tJperefore  ^udge  one  another  any  more,  but  judge  this  rather,  that 
no  Man  put  a  ftum.bling  Block,  or  occafion  to  fall,  in  his  Bro' 
thers  Way.  O  bleffed  Advife,  well  worthy  of  an  Apoftle,  well 
becoming    the  genius  of  Chtijlianity  and  DiJrat^s  of  right  Reajon. 

People  mnft  be  plainly  told  the  evil  and  danger  of  this  hor- 
rible impiety  of  rt^Jh -judging,  wliether  tliey  will  hear  or  whether 
they  will  forbear ;  even  tho'  a  necefTary  corof-ve  Ihould,  thro' 
their  unrelenting  obftinacy,  aggravate  the  Di/eafe  to  appearance, 
?.nd  make  it  rage  for  a  time  with  more  fury  and  £ercenefs  againft 
the  friendly  Hands  who  run  the  risk  of  their  Reputation  in  of- 
fering a  Medicine  for  its  Cure. 

Ra3h-Juding,  Sirs,  of  Mens  States  and  Dcfigns  in  general, 
and  more  efpecially  about  Things  of  a  circumflantial  Nature,  is. 
like  a  train  of  Gun-po^vder,  which  tends  to  blow  up  the  Churches 
Peace,  Unity,  Beauty,  Comfort,  Order,  and  Ufefulnei's,  at  one 
dilmal  blaft. 

To  divert  the  aforefald  contending  Parties  herefrom,  the  A- 
poftle  informs  them,  that  the  Nature  and  Poiver  of  true  Religiony 
did  not  conlifl:  in. any  Senti?nents  and  Controverfies  about  Matters; 
of  fmall  Moment.  The  Kingdom  of  God  is  not  Meat  atid  Drink, 
fiyeth  he,  but  Righteoufntfs,  Peace  and  Joy  in  the  Holy  Ghoft.  He 
that  in  thefe  Things  fer'veth  Chrill,  is  acceptable  to  God,  and  c.p- 
pro^ved  of  Mm.  (fee  P.om..  xlv)  i.  e*  If  we  are  agreed  in  mam 
Points  of  Dodrine,  IVorJhip  and  Difcipline,^  and  are  Holy  in  Heart 
and  Life,  peaceable  in  Difpofition  and  Beha^jiour,  and  have  fpiri- 
tual  Complacence  in  God  thro'  a  Mediator,  Jeho/ah  will  jujtify 
our  Perfons  and  ConduB,  and  Men  of  Piety,  Judgment,  Candor 
and  good  Temper,  who  are  not  under  the  f  nful  byafs  of  Temipta- 
tion  and  Party-Zeal,  will  have  charity  for  our  Perfnr,  and  kkt 
pleafed  with  our  honeft  Attempts  for  God,  and  the  Peace  of  his. 
*ifible  Kingdom. 

M  s  But 


S4  Ohj colons  anfwered. 

But  to  proceed,  That  the  noble  difigtis  of  Peace  and  Uniou 
jnight  he  carried  on  among  them,  he  advifes  them  to  beware 
pf  hurting  their  Brethreti  in  their  bell  Interefts,  thro'  want  of 
Forbearance  and  CondefcenfiQ7i  -in  fmaller  Matters,  for  Meat  de- 
Jiroy  not  theV/ork  of  God  \  And  likewife  counfcls  them,  efpeci- 
ally  in  Times  of  Temptation  aiid  Debate,  (which  was  the  Cafe  of 
thofe  he  fpoke  to)  to  keep  their  Opinion  about  Circumftantials 
to  themfelves,  and  be  fatisfed  with  the  Liberty  of  enjoying  their 
own  Judgment  ;  hafi  thou  Faiths  ha'ue  it  to  thyjelf  before  God  ; 
let  e'very  Man  be  fully  pejfjjadud  in  his  o'vjn  AJind.  O  !  how 
far  v.'as  this  blefled  Apolile  from  a  quareHom,  impofmg  Temper, 
in  refped  of  Circumftantials,  or  lefier  Matters  in  Religion.  * 

But  perhaps  it  will  be  objeded,  that  what  has  been  now 
faid  is  not   pertinent  to  the  Contro^verfy   of  the  Times. 

I  Anfvjer^  Why  fo  ?  What  is  it  that  is  difputed  ?  Is  it  the  ne- 
ceffity  of  Conquer fion  to  God,  in  order  to  Sal^jation  ?  No.  That 
is  freely  acknowledged  upon  both  fides  of  the  C^ueftion. 

Is  it  the  Nature  of  Gon<verfion  propos'd  in  the  Scriptures  of' 
^ruth,  and  in  our  excellent  Confeffwn  of  Faith  agreeable  thereto  ? 
No  !  For  that  is  likewife  acknowledged  \iy  both  the  contending 
Parties. 

Is  it  the  Marks  and  Signs  of  Con^erfmn  mentioned  in  the  Scrip- 
tures ?  No  !  For  thefe  are  alfo  confefled  by  Ferfons  of  both 
iides. 

is  it  the  reality  of  thofe  Infiances  of  Con^verfion  contained  ia 
the  Bible?  No  !  The  divine  Authority  of  the  Holy  Scriptures^  is 
equally   ailerted  by  bo.h  the  Parties  in  Controverfy.  _, 

Is  it  whither  lome  have  not  been  connjerted,  in  the  fucceffive 
Jges  of  the  Chriftian  Church,  from  the  Apoftle's  Times  to  the 
prefent  Day,  and  whether  fome  have  not  been  converted  in  this 
Jlge,  and  in  this  Part  of  the  World,  and  whether  Good  has  not 
been  done,  and  fome  etFedually  changed  to  all  Appearance  during 
the  late  Rt--vi--val  of  Religion  ?  No!  For  thefe  Things  are  alfo 
acknowledged. 

What  is  it  then  that  is  controverted?  Why  our  Opinion  ref- 
peding  the  religious  Experiences  of  fome  in  the  late  Times,  and  con- 
cerning the  Number  of  fuch  ;  it  has  been  difputed,  whether  thofe 
Expoiences  were  of  a  faving  Kind,  and  whether  the  Number  was 
fo  great,  as  is  concluded  by  fome. 

And  is  our  Opinion  concerning  what  we  cannot  certainly 
know,  a  great  Matter  think  ye  .?  Or  are  we  infallible  in  our 
Judgment  my  Brethren,  about  thefe  Things,  that  are  hid  from 
the  View  of  all  Mortals?  If  not,  why  is  all  this  Heat  and  Flame 

about 

*  To  infift  therefore  upon  the  abfolute,  univerfal  and  continual  ne- 
ceflicy  of  Acknowledgments,  in  all  Cafes  of  Offence  and  Scandal,^  and 
efpecially  of  fuch  as  a-e  occafioned  by  'effer  Errors  in  Sentimenr,  is  to 
rebffl  againlt  the  commanding  y^«r/jcnV7  of  the  greacGoD,  and  prefer 
our  Wiidom  to  his,  as  well  as  to  conuadiil  ihe  Pradice  of  his  infpircd 
Apoftl^, 


Ohje£ficns  avfwered,  85 

^bout  Uncertaintiss  ?  But  if  we  were  ijifccllihle,  a  Claim  which  be- 
longs to  none  of  the  Sons  of  Adam,  and  which  none  of  us  has 
the  Vanity  to  pretend  to  in  Words  :  Tec  iinlels  we  could  give 
that  Gift  to  others,  that  difter  from  us  in  fome  Circumjiantials  ;  I 
fee  no  Reafon  for  fevere  Cenfure  upon  them,  for  indecent  and  un- 
governable Heats  againft  them  ! 

Don't  let  big  Words,  my  Brethren,  unexplained  and  undiftin- 
guifh'd,  frighten  you  into  a  Fanick  of  groundlefs  Fear,  or  raife 
you  into  a  Ferment  of  finful  Anger \  for  FaJJton  is  a  blind  Guide, 
Deceit  lurks  in  Generals,  nor  does  our  Anger  work  the  Righte- 
oufnefs  of  God.  Remember  the  juft  Rebuke,  which  the  Meek  and 
loving  Jesus  gave  to  his  Difciples  James  and  Jchn,  for  thtir  fery 
furious  Zeal  againft  the  Sa?naritans,  for  treating  their  Majier  ill, 
ye  knonv  not,  faith  Christ,  nvhat  manner  of  Spirit  ye  are  of,  as 
if  he  had  faid,  you  are  not  fenfible  what  Wickednefs  is  in  your  Dif- 
pofition  and  Temper,  how  much  Fride,  Peet'ijhnefs,  PaJJion,  Preju- 
dice, and  perfonal  Renjenge  is  covered  under  and  mixed  with  your 
real  honeft  Zeal  for  your  Majier  s  Honour  !  The  Son  of  Man  is  not 
come  to  deftroy  AUn%  Linjes,  but  to  fa've  them. ;  my  Religion  is  to 
be  propagated  by  Lo^ve  and  Condefcenfion,  by  Gentlenefs  and  Sn^jeet- 
Ttefs,  and  all  the  amiable  Methods  of  Endearment,  not  by  Force , 
and  Bitternefs,  by  Fire,  Fury,  and  Blood ;  I  came  to  flay  all  En- 
mities of  every  Kind  and  Form,  not  to  animate  and  encreafe  them, 
under  any  Pretext  whatfoever.  Now  Sirs,  examine  the  Matter 
calmly,  and  let  fober  Reafon  touch  the  Point  m  Debate,  and  that 
which  appears  like  a  huge  Mountain,  when  beheld  at  a  Diftance 
tranfiently  and  confufedly,  will  Ihrink  exceedingly  ;  I  had  almoft 
faid  into  a  Mole-hill,  but  I  forbear. — It  does  certainly  fhrink  into 
a  Circumftantial,  and  that  is  enough. 

Be  it  fuppofed  and  afferted,  that  the  hte  Renji'val  of  Religion 
had  in  divers  Inftances  I  mean  of  Indi'viduals,  all  the  external 
Signs  of  a  divine  Original-,  yet  can  it  be  fafely  faid,  that  thefe 
Signs  are  certain  and  infallible,  or  equally  evident  to  all  that  are 
pious  ?  And  can  no  charitable  Apology  be  reafonably  made  concern- 
ing the  Mi  flakes  of  good  Men.  Are  not  even  fuch  liable  in  Times 
of  great  Temptation,  to  the  corrupt  but  infenfible  Byafs  of  Pre- 
judice 2ind.  P ajfion  ?  Pray  was  there  nothing  of  the  carnal  Corin' 
thian  Lifeafe  among  us,  in  the  late  Times  ?  Were  not  fome  too 
highly  extoll'd,  and  others  deprelied  too  low  ? 

No  doubt  different  Degrees  of  Lo'ue,  may  and  ought  to  be  en- 
tertained towards  Men,  according  to  the  different  Degrees  of  their 
Knowledge,  apparent  Goodnefs  and  Ufefulnefs ;  but  in  the  mean 
Time  none  ought  to  be  Idoliz'd  upon  the  one  Hand,  nor 
fhould  any  be  slighted  and  di four  aged  on  the  other:  For 
Extreams  both  ways  are  dangerous,  and  of  fatal  Tendency  to  the 
Peace  of  the  Church,  and  to  the  Souls  of  Men.  Refped  fhould 
be  fhewn  to  the  minifterial  CharaSier,  in  all  thofe  that  have  bsea 
regularly  introduced  into  the  Miniftry.  Such  who  are  found  in  the 
main  Principles   of  Religion,   and  regular  in  Life^    ftiould  be  ho- 

nourc4{ 


(R6  Ohje^lkns .  anfwered. 

trnure^  for  their.  U^orkh  fake,  their  OfRce  fake,  nor  fhoulcl  any  be 
i:ondemned  pofitively  as  to  the  State  of  their  Souls^  who  have  the 
Jiforelaid  Fruits  or  Evidences  of  Religio?i^  which  are  the  onJy  cer- 
tain Scriptural  Standards  of  our  fixed  Sentiments  conc<;rning  Men, 
Uud  pubJick  Proceedings  towards  them. 

Was  there  no  rajtj  Judging  in  the  late  Times  on  both  ^^ides  the 
Quellion  ?  None  that  had  religious  ImpreJJions  and  loll  them,  and 
turn'd  to  open  Prophanefs,  or  dangerous  Errors  and  Deiuhons  ? 
VV^as  there  notliing  extraordinary  in  the  bodily  Commotions  of  fomc 
which  give  fomeOccafion  of  Prejudice  ?  Were  l\itXQ  no  Irregularities 
and  Indifcretions  in  no  Part  of  the  Country  r'  No  falfe  Reports, 
iprcad  of  Pcrfons  2S\A 'Things  i'  Well,  if  there  was  any  Truth  in 
VL^y  or  ail  of  thefe  Particular?,  why  may  it  n©t  be  fuppofed,  that 
(* jnie  good  ihen  might  be  led  infenfibly  thro''  a  fecret  wrong  Byafs 
of  i'rtjudice,  to  ?nijlake  in  Opinion  concerning  th«  aforelaid  Jn- 
itai-cc^s  of  Connjerfior^  and  of  Confequenc'e  to  fpeak  and  aft  agree- 
able to  that  Mipake? 

In  a  Word,  Sirs,  the  controverted  Point  is  Q\t\\er  fundr.mcnfal; 
or  circumjiantial,  I  know  of  no  Aiedium,  now  chufe  which  yc 
will,  if  you  fay  that  it  is  z.  fundatnental^  you  confequently  fay  that 
the  holy  Scriptures  are  imperfed^  for  they  want  this  Fundamental, 
there's  rot  a  Word  of  it  in  the  Bible :  The  Scriptures  declare  of 
themfelves  tLat  they  are  per/ed,  and  able  to  make  the  Man  of 
COD  Jo,  but  how  can  they  be  perfeft  if  they  want  a  fundamen- 
tal Article  ?  Can  a  Houfe  be  faid  to  be  perfed  that  wants  a  Part 
of  its  Foundation,  or  an  important  Piece  of  the  Buildirg  very  near 
to  it  ?  And  docs  not  this  Opinion  bear  hard  upon  our  excellent 
^^efminjier  ConfeJJion  of  Faith,  as  if  it  was  deficient  in  Fundamen- 
tals, for  it  has  nothing  of  this  in  it. 

If  you  fay  it  is  a  circumfantial  Point,  yon  have  no  Right  to  im- 
pofe  it  upon  others,  no  Reafon  for  your  irregular  Ftrments  of 
Party-Zeal,  Prejudice  and  Cenfure  ? 

Does  it  not  agree  with  that  Pride,  Pefentment,  and  immoderate 
^elf-lo've  which  we  are  all  by  Nature  deeply  tainted  with  ?  To  cry  out 
with  much  Heat,  againft  others  Miftakes  and  Faults  in  leifer  Matters^ 
and  vehemently  urge  their  being  brought  to  lYiQ  Stool  oi  Repentance 
ibr  them,  as  if  it  w-as  a  Fundamental  in  Chrilllanity,  while  in  the 
mean  Time  we  are  either  ignorant  of  our  own,  or  very  hard  to  be 
convinced  of  them,  and  unwilling  to  acknowledge  them  ?  is  this 
right,  is  it  commendable  ?  On  the  contrary,  does  not  the  Word  of 
God  recommend  Mercy,  and  Charity  towards  others,  and  a  whole- 
fome  Se'verity  towards  ourfelvcs  ?  and  does  not  the  true  Spirit  of 
the  Gofpel,  the  real  Temper  of  fincere  Chrifianity  as  far  as  we  are 
polfefs'd  of  it,  incline  us  proportionably  hereto  ?  O,  it's  pity  that 
ihe  Eye  that  {^^i   others  fliould  not  fee  itfelf ! 

Moreover,  I  mull  in  Juftice  add  to  what  has  been  offered, 
that  the  Rt<verend  Brethren,  who  call  us  out  of  Synodical  Comr 
itnunion,  do  deny  the  Charge  of  **  endeavouring  to  prejudice 
*(  People  againfl  the  If'ork  of  God's   Ponjuer  and  Grace,  in  the 

Converfion 


A^r,  Thom(on^s  candid  ^cknoivledgmints.  8/ 

**  Converfion  of  Sinners,  wherever  there  were  any  hopeful  Ap- 
'*  pearances  of  it."  Mr.  "John  T^homjony  in  their  Name,  obferve* 
upon  this  Head  as  follows, 

*  It  is  true,  there  are  fome  Things  in  our  Brethren's  Conduft^ 

*  which  we  cannot  but  condemn;  and  have  condemned  and  ipokea 

*  ^Lgainll    both   in  private   and  publick  \    and  fome  Things  alfo 

*  which  are  the  frequent  Eftefts  of  their  Preaching  on  many  of 

*  their  Hearers,  which  we  cannot  fo  highly  eileem  of,  as  both, 

*  they  and  their  Admirers  do.'  Among  which  he  mentions  crying 
tut  aloud  in  the  midft  of  the  Congregation,  in  the  Time  of  pub- 
lick  Worfhip;  and  others  falling  do'uin  half  dead,  or  working 
like  Perfons  in  Convulfion  Fits.  And  in  another  Paragraph,  he 
fpeaks  in  the  following  candid  charitable  Strain,  to  the  Honour  of 
the  late  Renji^val  of  Religion^  as  well  as  the  Honour  of  the  Alini^, 
Jlers  he  cppofedy  *  It  is  true,  fince  our  Brethren  have   thus  intine- 

*  rated,  there  are,    as    I  am  informed    and  partly  knonvy  a  great 

*  many   who    are  ftirred  up  to  have  more  ferious  Thoughts  about 

*  their  SouVs  Concerns  than  ever  they  had  before ;  which  is  a 
'  Thing  truly  to  be  rejoiced  in;  and  many,  it's  faid,  are  much  re- 

*  formed,  in  feveral  Particulars  of  moral  Pradice,  which   alfo   is 

*  juft  Matter  of  SatisfaSiion ;    may  the  Lord  grant  that  it  may  be 

*  more  and  more  fo.'  And  elfewhere  he  fpeaks  in  the  following 
ChrilHan-like  humble  Strain,  *  As  to  the  general  Complaint  which 

*  Mr.  Blair  in  his  Introduftion  makes,  concerning  the  low  State 

*  of  Religion,    and   experimental  Godlinefs,    and  the    Influence 

*  which  the  Negligence  and   Remifnefs,    of  Minifiers  in  the  Du- 

*  ties  of  their  0_ffice  and  Station,  have  upon  the  fame ,  I  acknc^- 

*  ledge  that  I  believe  there  is  too  much  Ground  for  it;    and  that 

*  it  is  juft  Matter  of  Mourning  and  Lamentation,  to  all  who 
*"  have  the  Welfare  of  Zyon,  and  Profperity  of  Souls  at  their  Heart ; 

*  yea,  I  ani  firmly  perfuaded,  that  our  Barrennefs  and  FuitlefTnef* 

*  under  the  Means  of  Grace,    the  Decay  of  vital   Godlinefs   in 

*  both  Minifiers  and   People,    our  too  great  Eafe  and  Contented- 

*  nefs  with  a  lifelefs,  lukewarm   Orthodoxy  of  Profeflion,  is  one 

*  principal  Evil  whereby  our  God  hath  been  provoked  againft  us, 

*  to  fuifer  us  to  fall  into  fuch  Di'vijions    and   Confufions,    as  we  are 

*  now  vifibly   involv'd  in.     And  O,  that  the  Lord,    by  his  holy 

*  Spirit,  would  fend  a  Re<vi^ing  to  his  own  JVork  in  th«  Hearts  and 

*  Li^es  of  both  Minifiers  and  People.^  In  another  Part  of  the 
fame  Book  he  fpeaks  thus,    *  However,  w<?   rejoice  that  the  great 

*  God,  who  over  rules  all  Events  for  his  own  Glory,    and  the 

*  Good   of   his  Church,  doth  make  the  Go/pel  preacti'd  by  thefc 

*  Brethren,  effe^ual  in  many,  to  ftir  them  up  to  a  more  ferious 

*  Confideration  of  their  Soul-Concerns,  than   ever  before.     I  alio 

*  hope   that  our  gracious  Lord  will  give  us,  who  are  in  the  Mini- 

*  ftry,  Grace   to  obferve  and  obey  his  Voice  by   his   Providence 

*  to  us,  to  fearch  and   try  our  Ways,    and  turn  again  unto  the 

*  Lord ;  to  fearch  out  our  own  real  Faults  and  fhort  comings,  ia 
t  our  Chriftian  and  MiniHsrial  Capacity,  aiid  W  ilud/  Repentance 


88  Mr,  Thomfon  comme-nded. 

*  and  Reformation,  as  there  is  great  Need  we  (liould;    the  gene- 

*  ral  Lifelefnefs  and  Lukewarmnefs  of  the  prefent  Age,  no  doubt 

*  hath    had   too   much   Place  with    us,    and   Influence  upon  us, 

*  may   the   Lord   teach    lis    now    to    hear   the    rod,     and  who 

*  hath    appointed    it,    and    without  delay   to  obey  his   Call    to 

*  us  thereby.*  And  in  Page  119.  he  faith,  *  Whatever  be 
'  the  initrumental   or    inferior   Caufe    of    this    our  confus'd    di- 

*  vided,    melancholy  Condition  ;    we  may   be  fure  the    Lord  is 

*  pleading  a  Controverfy  with  us  ;    we   certainly  have  offended 

*  and  provok'd  him  to  anger  againft  us,  and  fo  to  fuffer  a  Spirit 

*  of  Division  and  Discord  to  get  footing  among  us.'  And 
having  made  mention  of  feveral  prevailing  Evils,  he  fays*  *  Nei- 

*  ther  is  it  to  be  doubted,  but  that  we  who  are  in   the  Miniilry, 

*  are  in  no  fmall  Degree  juflly  chargeable  with  the  Guilt  of  thefe 

*  Evils,  on  various  Accounts  ;  by   our  perfonal   Guilt  of  thofe  a- 

*  bounding  Sins ;  by  our  not  bearing  Teftimony  againft  them 
'  with  that   Zeal  the  Cafe  requires,  both   doftrinarily  and   in   a 

*  difciplinary  Way  ;  by  our  not  mourning   over   them,   and    la- 

*  meriting  with   due   forrow  of  Heart  before  the  Lord ;  by   our 

*  too  lax  and  untender  walk  in  our  own  private  Converfation  j 

*  by  our  being  too  Carnal  in  our    converfing  with  our  People  and 

*  one  another. And  farther  I  think  it  not  unlikely  that  God  in 

*  his  infinite  Wifdom,  hath  permitted  our  Brethren,  who  appear 

*  to  be   fo  MUCH   MORE   ZEALOUS    then  WE  for  carrying  on  a 

*  Work  of  Conversion — which  they  apprehend  is  wholly  ne- 

*  glefted   by  us,  as  it  is  indeed  too  much,  to  be  Inftruments  in  the! 

*  Lord's  Hands  to  chaftife  us  for  our  negleds  and  fhort  comings. 
Now    feeing  the  Reverend  Mr.   John '■Jhomfon  appeared  as   the 

Jppologifi  of  the  prefent  Synod  of  Philadelphia,  it  may  be  rea- 
fonably  prefum'd,  that  he  fpeaks  the  Mind  of  at  leafl  the  gene- 
rality of  that  Body ;  and  therefore  it  is  evident  from  the  afore- 
said PafTages,  that  they  were  far  from  oppofmg  (with  Defign) 
the  late  REVIVAL  of  RELIGION  ;  that  on  the  contrary  they 
exprefly  Acknowlkdged  it,  Rejoyc'd  in  it,  and  Pray'd  for 
its  Increase;  yea  and  in  feveral  Inftances  as  Humbly  as  Pub- 
LiCKLY  Acknowledc'd  their  own  Imperfedlions  in  Rela- 
tion to  the  prefent  Debate,  Do  not  the  aforefaid  Paflages^ 
breath  the  candid  and  humble  Spirit  of  fincere  Chrijiianity  /* 
"Why  therefore  is  this  firing  of  Ackno^wledgment  fo  much  har- 
ped upon  }  Pray  have  we  done  in  this  as  much  as  our  Bre- 
thren ?  Or  are  we  forfooth  abfolutcly  Perfect  and  Infallible 
even  in  a  Time  of  Temptation  and  Debate  ?  For  my  own  Part, 
I  mufl  declare  my  utter  abhorrence  of  inflexible  Stifjiefs  in  our 
own  Juftification  in  every  Thing  in  fo  perplexing  a  Contro- 
verfy, of  fo  long  Continuance,  as  well  as  of  unrelenting  Ri- 
gours and  Severities  againft  our  Brethren. 

O  that  the  God  of  ?eace  and  Lo've  would  in  Mercy  give  us  all 

fuch 

*  See  his  Book  upon  the  Government  of  the  Church  of  CHRIST^ 
Pages  z%  32.,  33,  34,  .,8. 


OhjcFfions  anfwelred,  S9 

fuch  a  paci/ick  Temper,  as  the  very  Reverend  Dr.  Bates  afcribes  to 
excellent  Mr.  Baxter  in  his  Funeral  Sermon,  in  the  following 
Words,  *  His  pacifick  Spirit  was  a  clear  Charadter  of  his   being 

*  a   Child  of  God.     How  ardently  he  endeavour'd  to  cement  the 

*  Breaches  among  us,  which  others  widen  and  keep  open,    is  pub- 

*  lickly    known.     He  faid  to  a  Friend,    I  can   as  willingly   be   a 

*  Martyr  for  Love  as  for  any  Article  of  the  Creed.     'Tis  ftrange 

*  to  ailonifliment,  faith  the  Dovflor,  that  thole  who  agree  in  the 
'  fubilantial  and  great  Points  of  the   reform'd   Religion,   and  are 

*  of  differing  Sentiments  only  in  Things  not  fo  clear,  nor  of  that 

*  moment  as  thefe  wherein  they    confent,    fhould    ftill    be   oppo- 

*  fite   Parties.     Methinks   the   Remembrance  how  our   Divifions 

*  lately  expos'd   us  to  our  watchful  Adverfary,  and  were  almoft 

*  fatal  to  the  Intereft  of  Religion,  fhould  conciliate  our  AfFeftions. 

*  Our  common  Danger  and  common   Deliverance  fhould   prepare 

*  our  Spirits  for  a  fincereand  firm  Union.     Integrity,  with  Charity, 

*  would  remove  thofe  Things  that  have  fo  long  difunited  us.' 
What  Dr.  Bates  obferves,  is  agreable  to  that  excellent  AJaxim, 
in  necejjariis  u?ntaSy  in  non  necefjariis  Libertas,  in  omnibus  charitas^ 
In  fundamentals  Unity,  in  circumftantials  Liberty,  and  in  all 
I'hings  Charity.  G  its  pity  thit  this  does  not  univerfally  obtain 
among  the  Children  of  Men  ! 

But  are  we  not  enjoined  to  turn  a<vcay  from  thofe  that  hanje  a 
Form    of  Godlinefs,  but   dery  the  Ponjser  thereof   (2  Tim.  iii.   5.) 

I  anfwer,  thofe  whom  the  Apoftle  advifes  Timothy  to  turn  away 
from,  were  both  prophane  in  Pra^ice,  and  heretical  in  Sentiment : 
for  thus  he  defcribes  them  in  the  Context,  co^etouus,  boafers, 
proud,  blafphemers,  dijobedient  to  Parents,  unthankful,  unholy,  n^jith^ 
out  natural  Affection,  (afpondoi  make  bates)  fuch  as  will  be  held 
by  no  Bonds,  or  rather  as  the  Word  is  tranllated,  Rom.  i.  31.  im- 
placable. Men  fo  full  of  Malice,  that  they  will  admit  of  no  Terms 
of  Peace.  Falfe  Accufcrs,  ( Diaboloi  Devils,  for  fo  the  Word 
fignifies)  incontinent,  fierce,  2i.nd.  defpifcrs  of  thtm  that  are  good. 
Traitors,  heady,  high-minded,  lo'vers  of  Pleafure,  more  than  lonjers 
§f    GOD  :   Men  of  corrupt  Minds,  roprobate  concerning  the    Faith. 

But,  why  then  are  they  faid  to  have  a  Form  of  Godlinefs? 
(Morphofen)  a  Mafi   or  Vifor. 

I  anfwer,  they  had  in  it  Speech  in  Pretence,  but  not  in  PraSlice  or 
Power ;  they  pretended  to  a  right  Way  of  worfhipping  God,  and 
to  be  the  only  true  Church  ;  and  this  was  all :  And  therefore  ac- 
cording to  the  Rules  of  the  Gofpel,  they  were  not  fit  Per- 
fons  to  alTociate  with. 

But  was  not  the  Prophet  enjoined  to  take  forth  the  Precious 
from  the  Vile  ? 

Answer,  Yes  :  That  is,  faith  Pool,  "  He  was  to  feparate 
*'  the  precious  Tr/^/^j  of  God,  from  the  vile  Conceits  of  Men  ;  or 
"  rather  to  preach  fo,  as  to  dirtinguiih  good  and  bad  Men  from  one 
**  another."  To  the  famePurpofe  i'peaks  Mr.  Henry,  in  his  Anne 
tations,  *'  That  th€  Good  and  Bad  fhould  be  diftinguillied  in  our 

N  ''  Preach- 


go  Ohjetl'ions  af?fwered, 

"  Preachlflg,  fiot  by  their  NGmcSi  but  by  their  Ctaraifcrr,  ar.d 
"  each  have  his  proper  Portion  given  him."  To  the  like  Eiied 
fpeak.   Pi/cator  and  Cal^vin. 

WftEN  there  is  a  Breach  of  Union  in  a  Society,  fliould  not  that 
Party  that  is  mofl  in  the  right,  tarry,  till  the  other  fue  for  Peace  ? 

I  anfwer  with  Mr.  Durham,  No :  The  more  they  are  in  the 
Right,  and  the  lefs  Need  they  have  of  Peace  upon  their  ov/n  ac- 
count, the  more  ielf  denying  and  noble  are  their  innocent  humble 
Condefcentions,  their  early  ard  earned  Suits  for  Peace  and  Union 
far  Gtfo's  lake,  and  for  his  KingdQ7n\  fake,  and  not  for  their  ow«  / 
The  Religion  oi  Jesus,  is  not  a  bufmefs  of  Pride,  of  State,  or 
Stoutne/sy  (that  hangs  on  haughty  Ceremony)  but  of  PIum:li:y  and 
Self-dcTiial ',  th6  more  of  thefe  Graces  we  have,  and  exercifc,  the 
more  we  imitate  the  bleffed  Imanuel,  and  the  more  we  partake 
of,  and  exprefs  the  Spirit  of  his  Religion,  and  conform  to  its 
important  and  truly  noble  Defign :  Surely  as  Solomon  obfcrves. 
It  IS  a  Glory  to  pa/s  o'uer  a  TrahfgreJ/ion,  but  for  Men  to  ftarch 
ihcir  cnx:n  Glory,  it  not  Gloryi  hie  that  hath  no  Rule  onjcr  his 
onvn  Spirit,  is  like  a  City  that  is  broken  doivn^  and  nvithcut  M'alls^ 
hut  he  that  is  Jlotv  to  Anger  is  better  than  the  Mighty  ;  and  he 
that  ruleth  his  Spirit,  than  he  that  taketh  a  City. 

If  it  be  faid,  that  there  is  no  Necelhty  of  this  Peace  and 
Union,  we  are  well  enough  as  v^e  are. 

I  anfwer,  that  there  is  always  a  Neceffity  of  Obedience  to  God's 
Commanding  Authority,  nor  are  we  ever  well,  but  while  we  endea- 
vour to  comply  therewith.  Now  is  it  not  the  Command  of  God^ 
that  we  Ihould  pray  for  the  Peace  of  Jcrufalem  ,  and  keep  the 
Unity  of  the  Spirit  in  the  Bond  of  Peace  P  If  we  ihould  keep 
Unity  when  we  have  it^  Ihould  riot  we  labour  to  reeover  it  whea 
it  is  loll? 

BtiT  perhaps  fomei  may  objeft,  to  this  Purpofe,  that  to  join 
with  a  CoTnpiiny  of  dead  Men,  is  the  ready  way  to  make  u& 
deader  thafi  we  ^re* 

Answer,  It  is  cruel  and  cenforious  Judging,  to  condemn  thcs 
States  of  thofe  v/e  know  not ;  and  to  condemn  pofitively  and 
Openly  the  fpiritual  States  of  fuch  as  are  found  in  fundamental 
Doi^rines,  and  regular  in  Life.  The  Way  to  obtain  quickning  Grace, 
is  the  Path  of  Duty,  and  not  the  fcandalous  Practice  of  that 
God-provoking  and  Church-'rendring  Iniquity  Rash- Judging,  this 
may  quicken  mdeed,  but  not  to  any  Thing  that  is  good ;  but  to 
Back- biting.  Slandering,  Wrath,  Malignity,  and  all  Manner  of 
Mifchief!  O!  that  a  gracious  God  would  open  the  Eyes  of  the 
Children  of  Men,  to  fee  the  inexprefTible  Bafenefs  and  Horrors  of 
this  deteftable  Impiei  y,  that  is  pregnant  with  inumerable  E'vils! 

Again,  it  may  be  objeded,  that  we  are  enjoined  in  divers 
Placies  of  Scripture,  to  beware  of  Wcl-ves  in  Sheep's  cloathing, 
of  Oogj,  of  Foxes,  &c. 

I  anfwer,  thefe  Places,  and  others  of  like  tendency,  if  they  are 
flridly  examir^cd,    together  with  the   Context,    where  they    are 

they 


OhjeBlons  anfwered,  91 

they  will  be  found  to  refped  in  my  Opinion,  primarily,  princi- 
pally and  diredly  erroneous  and  heretical  Teachers^  fuch  may  be 
known,  and  {uch  fhould  be  with  Care  avoided ;  but  to  fcparatf 
from  fuch  as  are  found  in  eifential  and  neceffary  Articles,  of  Faith, 
regular  in  Life,  and  edifying  in  their  Miniilry,  meerly  or  only  be- 
caufe  they  differ  from  u^  in  fome  circumftannal  Points  which  they 
do  not  impofe,  or  are  judg'd  by  us  to  be  unregenerate,  is  uncha- 
ritable, unfcriptural,  and  of  dangerous  Tendency  !  As  this  Prac-^ 
tice  wants  a  divine  Warrant,  fo  it  puts  the  Peace  and  Union  of 
the  vifible  Church  of  Christ,  upon  a  very  uncertain  and  pre- 
carious Bottoniy  and  opens  a  Door  to  inumerable  miichevious  and 
fcandalous  Rents  and  Di'vijions !  And  if  it  be  fmful  to  make  a 
Breach  on  fuch  a  Foundation,  (which  h^s  been  ever  my  Opinion, 
tho'  now  I  confefs,  thro'  God's  Mercy,  I  have  a  m.ore  diftintt 
and  enlarged  View  of  the  Cafe  than  formerly,)  it  muft  needs  be 
fo  to  keep  up  the  Breach,  to  negleft  or  refufe  reafonablc  O'verr 
turcs  of  Peace,  upon  fuch  a  Foundation. 

If  it  be  farther  faid,  that  the  Church  is  now  in  a  cold  declining 
State,  and  th^t  when  th«re  was  more  Linjelinefs,  and  more  Good 
done,  r^o  Propofals  of  Pe^ice  or  Union  were  made,  nor  was  there 
any   Profpedl  of  it. 

I  anfwer,  the  Church  is  now  in  its  ordinary  State,  in  which  Men 
being  calm,  can  b.ell  pxamine  and  judge  concerning  the  DoSirines  of 
Rtligion,  altjho'  not  fo  many  are  alarmed  out  of  their  Security,  as 
fome  'Fin^e  fince,  yet  thro'  divine  Goo'dnefs,  fome  are  awakened 
and  to  Appearance  converted;  and  the  Body  of  Christ  is  edify" d, 
for  which  tjiere  is  great  Caufe  of  Thankfulnefs.  We  are  not 
wont  to  think  it  a  bad  Year,  in  tempor^  R,efpe6ls,  becaufe  we 
have  not  fuch  an  extraordinary  Har^eft,  as  in  the  feven  plenteous 
X^ars  in  Egypt,  when  the  Earth  brought  forth  by  Handfuls,  or  as 
the  Je^s  iiad  every  fixth  Year  in  Canaan^  when  thro'  the  fur- 
prizing  Bleiling  of  God,  the  parth  brought  forth  Fruit  fullicie^t 
for  three  Years. 

Some  Years  paft,  the  Church  in  this  American  Wilderftefs,  was 
in  an  extraordinary  Situation,  by  Reafon  of  a  very  uncommon 
Effufion  of  divine  Influence,  in  the  Con<i.'idion,  and  Con^verfon  of 
Sinners,  (to  all  Appearance)  in  much  greater  Numbers  than  what 
is  ufual,  but  the  Ignorance  of  {omc,  Siud  corriipt  PaJ/jons  of  others, 
mixing  therewith,  cad  a  C/oud  over  the  ble.led  IVork  of  God, 
and  were  at  leaft  the  Occafion  of  Offence  and  Stumbling  to  fome 
^which  if  they  had  more  patiently  endured,  for  a  ^lime, 
would  probably  have  pre^vented  unhappy  Confquences,)  ThefeThings 
;togeLher  with  fome  difference  of  Sentiment  about  leffer  Matters 
and  warm  Difputes  pro  and  con  refpeding  them,  raifed  the  Fer- 
ment fo  high,  that  it  was  to  no  Purpofe^  to  make  Propofals  of 
Peace,  fpeedily  after  the  Rupture,  till  the  Minds  of  the  contend- 
ing Parties,  became  more  calm,  and  took  more  Time  to  refle<S 
jupon,  and  examine  Matters  with  m.ore  Impartiality  and  Exaftnefs. 

Farther,  there  was  as  hopeful  Appearances,  of  ^minifterial 
N  Z  '  Succefs 


92  OhjeUlons  anfwered. 

Succcfs  before  the  Breach^  as  after,  and  this  is  certain,  that  Breaches 
of  Commiinioriy  being  carnal,  have  no  Tendency  to  Succcfs  ov 
any  Good. 

•  If  the  Objedtion  could  be /to'l''^,  which  I  believe  cannot,  yet  it 
would  conclude  nothing:  The  variable  Frr/wr'j  of  Men's  Minds,  and 
SucccJJ}s  of  their  Labours,  which  a  Sovereign  God  difpcnfcs  with 
infinite  'variety,  can  be  no  Rule  of  Adion  to  us,  to  the  La^  and 
to  the  Tejiimony. Duty  is  ours,  but  E'verjs  are  God's. 

Success  in  a  great  degree,  will  not  prove  thofe  that  have  it 
to  be  right  in  all  their  Sentiments,  and  Covduti  reipefting  Icjj'er 
things.  No  !  a  gracious  God  often  overlooks,  as  it  were  Mifr 
takes  in  Opinion  in  fuch  Matters,  and  many  Jmperfedions  in  his 
poor  Sernjants,  who  are  in  the  Main  upright  before  him,  and 
bleffes  their  Labours  notwithftanding ;  to  deny  this  is  to  afcribe 
Succfjs  to  one  SeSt  or  Party  only,  which  is  exceeding  umharitaklt : 
This  enthujlajiical  Argument  which  I  am  now  oppofing,  (hews  a 
want  of  better^  and  therefore  m^nifefts  the  Badncfs  of  the  Caufe 
for  which  it  is  produc'd. 

If  there  is  not  fo  much  Appearance  of  Z^^/ among  ProfefTors 
at  prefent,  as  formerly,  yet  I  truft  it  has  this  valuable  fuperior 
advantage,  <vi'x..  that  it  is  more  knon,ving,  at  leaft  in  fome,  and 
better  tempered  with  Humility,  Meeknefs  and  Lo've.  Is  not  a  little 
jgrain  of  folid  Gold  preferable  to  a  great  lump  of  Brafs,  that  has 
fome  mixture  of  Gold  in  it,  notwithHanding  its  fuperior  bulk 
and  fhoivy  Appearance  !  Much  Ignorance  and  ixild-Jire,  much  un- 
merciful  rajhnefs  zxA  fever ity  fome  times  jittend  the  Zeal  of  young 
Connjerts,  who  are  Ignorant  and  of  a  paiHonate  Temper,  which 
it  is  a  favour  to  be  delivered  from,  thro'  farther  acquaintance 
with  ourfelves,  by  a  'variety  of  ^ryals,  outward  and  inward. 
Nor  is  it  any  Argument  of  coldncfs  or  decays  in  Religion,  to  have 
that  fiery,  furious  fercencjs  againft  others,  foftiied  and  qualified 
with  Charity,  Meeknefs  and  Mercy  ;  but  of  the  Contrary,  namely, 
of  real  advances  in  true  Holinefs,  whatever  its  mifguided  ijo- 
taries  pretend  to  the  Contrary  notwithftanding. 

But  if  we  are  in  any  Pv'Ieafure  grown  cold,  the  beft  way  to 
obtain  quickning,  is  to  obey  the  blelTed  God  m  praying  Sindf  ris- 
ing, as  much  as  in  us  lies,  for  the  Peace  of  ferujalem.  The 
Path  of  Peace  and  Lo've,  fo  far  as  is  confiftent  with  efiTential  and 
necefiary  Truths,  is  certainly  the  Way  which  God  himfelf  has 
chaulk'd  out,  to  obtain  that  quickning  which  is  of  the  right  Kind. 

But  does  not  our  joining  with  thofe  that  hold  circumfantial 
Errors,  imply  our  Approbation  of  them  ? 

I  Jnfaver,  No,  by  no  means  !  No  more  than  our  joining  with 
imperfect  People,  infers  our  approving  all  their  Imperfedions. 
For  if  the  Cale  was  fo,  it  would  be  altogether  finful  to  unite 
into  a  Church  State,  becaufe  all  are  imperfed,  there  is  no  Man 
that  li-veth  and  fincth  not,  but  that  God  who  cannot  look  upon 
Sin  but  with  abhorrence  has  appointed  a  Union  in  Churches 
and  therefore  the  Qther   is   falfe. 

Besides 


OhjeBions  anfwered,  93 

Besides  the  Almighty  commands  us  to  recei've  the  Weak y  as 
I  have  before  obferved,  or  fuch  as  Err  only  in  Circumftantials» 
Now  if  our  joining  with  them  in  Church  lellowlhip,  necefiarily 
included,  our  Approbation  of  their  Errors,  then  it  would  follow, 
that  the  GOD  of  Truth  commanded  us  to  approve  of  Error, 
which  is  impoffible  and  blafphemous.  No  our  joining  with  them 
only  fliews,  our  mutual  Agreement  in  ejjfential  and  necejlary  Ar^ 
tides,  and  our  Charity  for  them,  as  Children  of  the  Kingdom, 
or  rightful  Members  of  the  'vifible  Church. 

It  may  be  again  objeded,  that  Paul  being  beaten  publickly 
by  the  Magiftrates,  uncondemn'd  declined  to  go  out  of  the  Prifoij. 
privately,    till  they  came  and  fetched  him,    {Ad.  xvi.  37.) 

I  Anjhver,  That  in  Order  to  underftand  this  Scripture  aright,  it 
fiiould  be  obferved,  that  by  the  Porcian  and  Semproniati  Laws,  it 
^vas  utterly  unlawful  to  beat  a  Roman  Citizen  unlefs  the  Sentence 
pf  Death  had  been  pronounced  upon  him  ;  and  ftill  more  fo 
when  the  beating  was  publick,  and  the  Caufe  unheard ;  fo  Cicero, 
Hejiody  AppuleiuSf  and  Tertulian  Witnefs,  with  many  others. 

AccoRpiNG  to  the  Conftitution  of  faid  Laws,  when  a  Roman 
Citizen  was  wronged,  the  Majefty  of  the  Roman  People  was 
reckon'd   to  be  wronged  or   les'd,  fays  Grotius. 

Now  the  Pagan  Magiftrates  of  Philiffi,  a  Roman  Colony, 
being  ftirred  up  by  the  Clamours  of  the  People,  broke  the  afore- 
faid  Laws  in  ordering  Paul  and  ^ilas  to  be  beaten  publickly  and 
imprifon'd,  who  were  not  condemn'd  to  Death,  being  ignorant 
they  were  Roman  Citizens :  The  Apoftle  knowing  that  when 
the  Magiftrates  came  to  underftand  this,  they  would  be  terrified 
with  the  Apprehenfion  of  incurring  the  Difpleafure  of  the  Roman 
Empire  for  fo  manifeft  a  Violation  of  their  Laws,  {Ad.  xxii.  29  ) 
and  therefore  ready  to  come  into  fome  Condefcentions  to  prevent; 
it  J  prudently  declined  going  out  of  Piifon  direftly,  in  a  private 
m.anner  as  they  were  defired,  and  infifted  on  the  Magiftrates  com- 
ing themfelves  and  bringing  them  out,  alledging  that  they  were 
Romans.  This  the  Apoftle  probably  did  to  prevent  future  Seve- 
rities of  the  like  Kind  ;  and  partly  to  vindicate  their  Charafters 
from  the  Imputation  of  Crimes  that  demerited  fuch  fcandalouf 
jcorporal    Punilhment. 

Grotius  obfervesjuftly,  that  Paul  knew  how  to  ufe  the  ^c7- 
man  Laws  for  the  Defence  of  Inocence  and  a  good  Caufe. 

But  can  any  Body  think,  that  the  Apoftle  wou'd  have  llay*d 
fome  Years  in  Prifon,  when  he  had  Liberty  to  go  out  in  Cafe 
the  Magiftrates  had  delayed  their  coming  fo  long.    No  !  Surely, 

In  a  Word,  we  are  to  learn  from  this  Inftance,  the  neceffity 
of  human  Prudence,  efpecially  in  Affairs  of  a  civil  Nature,  and 
therefore  it  is  foreign  to  the  Point  in  Debate  :  The  cafes  are  not 
parallel,  which  appears  thus,  in  the  one,  the  Perfons  Offending 
were  Pagan  Magijirates,  the  Offence  was  upon  one  fide  only,  th^ 
Offence  was  of  a  cvuil  Nature,  depriving  the  Apoftle  of  thq 
right  of  a  Roma2^  Citizen  :  The  Offence  was  committed  againll  the 

civil 


94  Ojjtolio'ns  aufwered, 

civil  Laws  of  the  I&nd,  as  well  as  againft  the  Law  of  Nature  di- 
rccdy.  ^  But  in  the  other  Cafe,  the  Perfons  oftending  are  Brethren^ 
of  the  facred  Charadler,  profthiDg  the  fame  fundamenrai  Princi- 
ples of  the  Chriilian  Religion  ;  the  Offences  are  not  a^ainll  th$ 
civil  Laws  of  the  Land,  nor  a^-^ainfl  the  Law  of  Nature,  (direaiy) 
but  have  been  occafioned  by  diiference  in  Opinion  about  Lircunii- 
l^antiab  in  Religion  ;  the  Offences  have  been  mutual  in  a  greater 
or  leuer  degree,  in  Matter  or  Nianner  of  management  j  th^ 
Offences  are  not  properly  of  a  civil  Nature. 

Now  feeing  the  Ccifes  are  not  pr^rallel,  po  juft  inference  can  be 
drawn  from  the  one  to  the  other,  of  deff^ring  Endeavours  aiter  , 
Peace  and  Union,  until  the  Party  that  is  moft  in  the  fault,  come 
hrit  into  fome  Condefcenfions  in  order  to  it  ;  ar.d  indeed  as  it  is 
in  itfclf  unjufl  to  draw  the  fame  Concbfion  from  different  Premiics, 
fo  itlikewife  makes  the  Apoftle  contradid  himfelf,  for  in  the  1411^ 
Chap,  of  his  Epiftle  to  the  Romans^  he  exhorts  ?^\ii^o  contending 
about  Circumftantials,  to  come  into  a  Peace  and  Union  without 
fuch  Preliminaries  ;  nor  is  it  reafonable  that  any  one  fliould  ne- 
gledl  his  Duty  becaufe  another  negleds  his  ;  for  if  To,  he  m,ay 
pollibly  negled  it  during  Life,  and  thus  make  void  the  Law  ai^.(i 
yet  be  guililefs.  Bat  fuppofing  the  Cafes  were  parallel,  the  aforcr 
laid  Inilance  would  not  conclude,  for  there  has  b?eii  a  delay  al- 
ready of  feveral  Years,  and  v/e  do  not  know  that  the  Apoftlp 
delay'd  lb  much  as  one  Day 

But  don't  miftake  me,  I  am  for  Peace  and  Uniony  tho'   I  infill 
upon  Acknowledgment. 

I  Anfrver,  It  may  be  fo  in  Words  and  Intention^  bat  not  in  Deed, 
Is  it  not  very  inconfiftent  in  a  Cafe  of  Debate  of  a  long  Conti- 
nuance, wherein  are  mutual  complaints  of  Mifcondud,  flowing 
from  a  difference  of  Sentiment  in  leffer  Things,  for  one  of  the  Pari- 
ties to  urge  Acknowledgment,  and  yet  pretend  Peace^  feeing  it  di- 
ledlly  tends  to  renew  the  War  ?  For  the  Right  of  Self-V indication 
is  equal  upon  both  Sides ;  and  if  one  has  a  right  to  require  Ac- 
knowledgment, fo  has  the  other,  and  doubilefs  will  in  fuch  a 
Cafe  ;  for  felf-love  is  common  to  all,  and  a  due  Degree  of  it  is 
but  reafonable.  This  fevere  Method  therefore  of  courfe  brings 
upon  the  Carpet  all  the  dormant  Controverfies  that  have  been 
betWfCen  the  contending  Parties,  and  loudly  fummons  them  to 
V/ar  and  Arms,  both  offenfive  and  dcfenfive  :  This  excites  them 
rcfpeftively  to  defend  their  own  Condud,  and  to  charge  and  re- 
criminate upon  the  others  ;  and  hence  the  Churches  iVcunds  are 
like  to  bleed  afrelh,  and  the  Breach  inftead  of  being  healed  will 
be  widen'd  :  For  how  can  Men,  with  a  good  Confcience,  acknow- 
ledge that  to  be  wrong  which  they  don't  fee  to  be  wrong  ?  Ar\jl 
where  has  God  obliged  us  upon  pain  of  Exclufion  from  Church 
fellowfhip,  to  be  of  one  Opinion  in  every  little  Thing  ?  And 
thus  in  this  Way,  the  Churches  Peace  and  Union  are  like  to  be 
perpetually  prevented.  Now  can  we  fuppofe  reafonably  that 
4h€  All-wife  God  in  order  to  promote  Peace  and  Union  (in  a  Cgfe 

of 


OhjeHions   anfivered.  95 

6f  this  Nature)  enjoins  us  to  take  a  Method  that  is  bat  an  alarm 
to  War,  and  tends  to  increale  the  Debate.  Will  not  fome  be 
tempted  to  fay,  that  while  Acknonjoledgmcnt  is  infilled  on,  by  any 
of  the  Parties  in  Controver fy,  as  a  1'erm  of  Communion,  and  in 
the  mean  Time  they  do  not  bewail  the  want  of  Peace  and  Uniov, 
nor  Ufe  any  Merhod  to  remove  Uneafinefies,  (bat  on  the  Contrary 
perhaps  fijch  as  tend  to  inflan.e  the  Debate)  I  (c^y  will  not  fome 
be  tempted  to  think,  that  all  their  talk  of  Peace  is  2imc^v  jham  and 
pretence.  Words  and  no  more,  empty  Words  and  Flourifhe"^  with- 
out a  meaning,  unlefs  it  be  to  Icrene  themfelves,  but  in  vain, 
from  the  dint  of  numerous  Palfages  of  holy  Scripture,  which  en- 
jom  Peace  and  Union  among  thoie  that  profefs  the  fame  Founda- 
tion Principles  of  Religion,  and  forbid  the  contrary,  which  it 
would  be  a  fhame  explicitly  and  formally  to  oppcfe  ;  this  would 
look  like  an  abandoning  of  the  Bible,  and  commencing  open  War 
againft  the  Ch,  ifiian  Religion,  Here  it  may  be  queried,  w^hether 
it  would  not  be  more  candid  and  confident,  to  fay  in  plain  Words, 
that  unlefs  others  come  to  be  of  our  Minds  in  all  Circumftantiah, 
we  will  have  nothing  to  do  wicJi  Peace ;  but  on  the  Contiar) , 
are  determined  for  IVar,  Debate  Sch:fms  and  Confufions  durivig 
Life  !  For  by  the  fame  Rule  that  one  circumjianfial  of  humaa 
Invention  is  made  a  7erm  of  Communion,  a  Thoufand  may  be 
made  j  and  then  what  will  become  of  the  Churches  Peace  and 
Union  ? 

But  do  not  we  by  coming  into  a  c/«/o«  without  Acknowledge 
ment^  give  up  the  Work  of  GOD  ? 

I  Jnfuaer,  No.  We  do  and  may  retain  our  Opinion  concern- 
ing it  till  Death,  only  we  do  not  make  it  a  Tertn  of  Commuhioit 
toothers,  for  which  we  have  no  Authority  in  the  Scriptures.  Did 
the  infpir'd  Apoltle  Paul  advife  the  Gentile  Chriftians  to  give  up 
the  Truths  relpedting  Liberty,  for  which  they  contended,  when  he 
exhorted  them  to  receive  the  Jenjcs  to  CommuniGv.,  that  deny'd 
them  ?  Jf  yea,  then  the  B'.ble  is  wrong  !  For  tni  aforefaid  Ad- 
'vice  is  of  the  fame  Original  with  the  reft  of  the  Scriptures.  If 
nay,  the  Objedion  vaniflies!  if  every  Thing  we  believe  muft  be 
made  a  Term  of  Communion,  or  it  is  given  up,  there  can  be  no 
Church  on  Earth,  becaule  X.\\trQ  can  icarce  be  found  any  that  ars 
^.^t^^di  in  every  Thing. 

If  it  be  faid,  that  oppofing  the  late  rcvi-val  of  Religion,  is 
worfe  than  open  Immorality. 

I  Anfvoer,  It  is  a  great  mi  flake,  which  appears  thus,  all  mult 
acknowledge  that  Sins  againft  light,  are  w^rfe  then  thofe  that 
flow  from  Ignorance  or  Miftakc  ;  becaufe  there  is  a  greater  con- 
tempt of  God's  Authority  in  them,  than  in  the  other.  If  I  had 
not  come  and  told  them,  they  iw^uld  7iot  hui-e  had  Sin^  but  nnzi^ 
their  Sin  remains  ;  no^w  they  ha-ve  no  Cloak  for  their  Sins.  This  ge- 
neral felf  evident  Maxim  eafily  applies  itfelf  thus,  gro/s  hiiquiues 
againft  the  Moral Laiv,  are  againft  ihe  lighc  of  Conjcisncc,  whic.h 
is  common  to  all,  and  hard,  if  polTible,  to  be  aui;c  extlnguilh'd, 

and 


96  Ohje^lons  anfwered. 

and  therefore  they  are  heinious,  and  admit  of  no  Apolcgy.  But 
Oppojition  to  the  late  re<vi'val  of  Religioriy  might,  and  we  have 
Reaion  in  Charity  to  believe,  it  flow'd  from  Ahjlcke^  about  s 
Jvlatter,  comparitively,  doubtful,  not  diicoverable  by  the  \TittxUght 
of  Nuturcy  namely,  the  inward  Experiences  of  fome  of  a  work 
of  Con^jerjion  j  which  the  bed  of  Men  may,  and  generally  are  at 
leaft  in  fome  Inftances^  miftaken  about,  and  more  efpecially 
when  they  are  under  any  Temptation  by  hard  XJfunge^  and  other 
Incidents.  It  is  true,  if  they  did  it  againft  clear  Light  and  Con- 
viction to  the  Contrary,  it  would  be  a  dreadful  E^vil  ;  but  none 
can  fay  this  in  the  prefent  Cafe,  except  they  take  upon  them 
the  peculiar  Province  of  GOD^  to  judge  the  fecret  Thoughts  of 
the  Hearty  and  break  the  Law  of  Charity^  both  which  heinous 
Evils,  we  Ihould  with   equal  Care   avoids 

And  if  they  did  it  from  Mijiake,  it's  vaftly  lefs  faulty  than  im- 
moral Condu6l.  Now  to  require  an  acknonjuledgment  of  them  upon 
t\i\s  account  includes  one  or  other  of  thefe  two  Things,  njiz..  either 
I  ft.  Ourimpofmg  our  Opinion  upon  them,  or  obliging  them  to  be- 
lieve as  we  believe,  upon  pain  of  exclufion,  in  a  Matter  compa- 
ritively doubtful,  wkhout  a  divine  Warrant,  yea  contrary  to  2 
divine  Precept y  which  enjoins  to  recei've  the  Weak.  Or  elfe  2d, 
It  includes  our  obliging  them  to  ad  contrary  to  their  Confci- 
tncesi  viz,,  in  acknowledging  that  to  be  wrong,  which  they  think 
to  be  Right.  Now  feeing,  as  the  Apoftle  informs  us,  he  that 
doubteth  is  damned  if  he  eat y  becaufe  he  eateth  not  of  Faith,  i.  e. 
if  one  does  what  he  doubts  is  unlawful  to  be  done,  he  commits 
a  damnable  Sin,  or  a  Sin  that  deferves  Damnatien  ;  and  therefore 
to  urge  Acknowledgment  in  this  Situation  of  Things,  is  in  efted 
to  defire  a  Man  to  offend  God  and  damn  his  Soul  j  or  to  do" 
that  which  wounds  and  enfnares  the  6oul,  and  merits  ever- 
lafting  Ruin  !  I  believe  indeed  that  thofe  that  urge  Ackno^Aedg- 
ments,  have  no  fuch  Defign,  have  no  fuch  njietv  of  the  Cafe,  but 
this  is  the  real  Language  of  the  Principle,  the  true  State  of  the 
Matter.  Now  judge  calmly  and  impartially  in  your  own  Minds, 
if  both  the  aforefaid  Particulars  be  not  exceeding  unreafonable 
and  fmful  ? 

Nor  can  I  fee  any  poffible  Medium  between  the  aforefaid  dan- 
gerous extreams,  but  mutual  forbearance  :  For  if  there  is  any 
Right  to  urge  Cifcumftantials,  and  ading  agreeable  to  them,  as 
Terms  of  Communion  ;  the  Right  is  equal  upon  both  Sides  of  the 
Queftion,  and  then  there  mull  be  contrary  Acknonvledgments,  re- 
fpeding  the  fame  Thing  :  Which  every  Eye  may  fee  are  abfurd 
and  rediculous ! 

The  Apoftle  has  diredled  us  to  the  aforefaid  Medium  in  ,« 
Cafe  of  the  fame  Nature,  (Rom.  xiv.  22.)  Haji  thou  faith  ha<ve 
it  to  thy  felf  before  GOD,  happy  is  he  that  Condemneth  not  hlmfclf 
in  that  Thing,    njohich   he  allonjocth. 

Upon  which  Mr.  Pool  in  his  Annotations  fpeaks  as  follows, 
•*  He  does  aot  fpeak  of  Faith  in  the  fundamentals  of  Religion, 

"  this 


OhjeBions  anfuoered.  gy 

**  this  muft  be  profefs'dy  and  acknowledg'd,  let  who  will  be  of- 
**  fended,  but  of  Faith  in  indifferent  Things,  (which  are  the 
*'  fubjedl  Matter  he  is  treating  of)  oar  believing  or  perfwafion 
"  therein,  is  not  to  be  unfeafonably  utter'd,  or  declar'd,  fo  as 
*'  to  occafion  Scandal  or  Contention, ;  an  excellent  Aphorifm 
*'  refpedling  all,  efpecially  the  Stronger  and  more  knowing 
**  ChriHian;  the  Senfe  is,  he  is  a  happy  iV'Ian  that  when  he  know- 
**  eth  a  Thing  to  be  lawful,  he  doth  io  manage  the  Pradice  of  it, 
*'  that  he  hath  no  Reafon  to  accufe  or  condemn  himfelf, 
*'  or  elfe  that  inwardly  doth  not  condemn  himfeif  for 
**  doing  that  againft  his  Confcience,  which  he  openly  alloweth 
*'  or  pra»5liceth  :  Such  a  one  is  happy  in  this  refped,  becaufe  he 
*'  is  free  from  thofe  Terrors  that  torment  thofe  who  ad  againll 
**  their  Confciences."  And  ver.  20  of  the  fame  Chapter,  for 
Meat  dejiroy  not  the  'work  of  God  ;  all  Things  indeed  are  pure,  but 
it  is  e^ilfor  that  Man  njjho  eateth  ivith  Offence,  i.  e.  by  Iharp 
Contentions  about  circumllantial  Things.  Do  not  dtjiroy  the  iioork 
cf  God.     What  is  that  ? 

Anfiver,  Peace  SinA  Union,  which  Go  D  worketh  among  believers, 
fays  f  Win  his  ^««o/.  And  indeed  of  this  the  Apollle  fpeaks  in  the 
Verfe  immediately  preceeding.  Lo^e,  fay  Toletus,  Beza,  Meno- 
chiusy  and  this  is  the  fame  for  SubHance  with  the  former  j  for  Lo^je 
is  the  Source  of  Feace  and  Union,  or  beginning  Fitty  in  your 
weak  Brother,  fays  EJiius,  Or  your  Neighbour,  whom  God  has 
made  religious,  fo  Menochius.  All  thele  Giolfes  are  \^ry  con- 
fident ;  the  Sum  of  the  whole  is,  do  not  difturb  the  publick 
Feace,  or  break  the  Union  of  Societies,  or  weaken  brotherly  Lo-vey 
or  injure  your  Brothers  Soul,  by  angry  Debates  about  Circum- 
ftantials  ;  all  which  unhappy  EfFeds,  fuch  needlefs  Contentions  do 
frequently  produce.  Here  is  advice  worthy  of  an  Apoille,  Coun- 
fel,  or  rather  a  pofitive  Co/ntnand,  of  great  weight  and  moment, 
well  would  it  be  for  the  Churches  if  it  was  better  underllood  and 
obferved  by  the  bulk  of  Mankind. 

I  may  add,  that  it  Ihould  be  ferioully  examined,  and  confider'd, 
whether  none  were  acceffary  to  the  Oppofition  which  others  made 
to  the  late  Re^vi'val  of  Religion,  by  treating  them  hardl/, 
and  condemning  their  States,  upon  an  infufiicient  Foundation, 
and  fo  guilty  in  fome  Degree  of  what  they  themfelves  fo  warmly 
oppofe  I  and  whether  they  are  as  ready  and  zealous  to  make  ac- 
knowledgments of  this  themfelves   as  to  require    it    of  others  ? 

In  the  mean  Time,  it  (hould  be  aifo  ferioufly  enquired,  whe- 
ther Perfons  not  being  convinced  by  futHcient  Evidence,  was  not 
unreafonable,  and  their  expreffing  their  private  Sentiments  in  fuch  a 
^/lanner  as  had  a  tendency  to  offend  their  Brethren,  finful,  tho' 
I  will  not  dare  to  encroach  upon  my  Brothers  Liberty,  or  judge 
his  Confcience ;  Yet  this  I  may  fay,  that  Liberty  may  be  fo  us'd 
fts  to  ^w^Caufe  of  Offence,  and  occafion  ftumbling  and  prejudice. 

If  any  upon  either  Side  of  the  Queftion  Ihould  objcd  againil 


9  8  OhjeBions  anfivered, 

*  re-uniofty  that   there  is   a   Corruption   in   Principle,  or   Evil   in 
Practice,  in  any  one  of  either  of  the  Bodies- 

I  Anf'Twcry  That  I  hope  there  is  no  fuch  Caufe  of  Complaint^ 
upon  either  Side,  as  fome  perhaps  have  Juppoi'd.  Party -Zeal  is 
ipt  to  create  Prejudice^  as  well  as  heigiiten  Matters,  and  fet 
them  in  too  flrong  a  Light,  partly  thro'  its  own  Byafs,  and  partly 
thro'  Mifinformation,  which  very  much  abounds  in  Times  of 
Contention.  But  if  the  Cafe  was  really  fo,  I  think  with  judicious, 
pious  and  peaceable  Mr.  Durham^  that  it  is  an  Argument  for,  and 
not  againit  a  U7iion  ;  becaufe  in  a  State  of  Union  thefe  Things 
Tiiay  be  much   better  remedied,  than  in  a  divided   State. 

Nor  fhould  Reports,  of  an  ungenerous  Ufc,  made  by  fome,  of 
the  Conference  for  Accommodation,  obftrud  or  difcourage  our  ho- 
neji  and  earneft  Endeanjours  for  Peace  and  Union,  upon  Scriptural 
^errns,  I  hope  Things  are  not  quite  io  as  they  are  reprefented. 
Wfien  People  are  divided  and  prejudiced  againll  each  other, 
they  are  apt,  thro'  the  force  of  their  Pajjicns,  to  mifapprehend 
one  anothers  meaning,  which  of  C'onfcquence  they  mii-reiate ; 
befides  after  long  Debates,  Perfons  are  under  flrong  fetnptatiojis 
in  order  to  make  themfelves  appear  Confijient,  or  fupport  what 
they  call  their  Credit,  to  fpeak  of  Things  that  fhould  be  buried  ia 
filence,  in  an  undue  Manner,  which  has    a  very   bad  tendency. 

It  is  certainly  a  very  lamentable  Evil,  to  prefer  what  we  are 
apt  to  reckon  our  Credit,  to  the  Peace  of  the  Church  of  God. 
On  the  Contrary,  it  is  our  real  Credit,  in  the  Account  of  an  A.il- 
wifeGoD,  avid  of  all  fuch  as  are  judicious  and  free  from  the 
Byafs  of  Prej  udice,  to  deny  ourfelves,  and  condefcend,  as  far  as 
we  can  with  Inocence,  for  Peace.  Solomon  truly  obferves,  that 
it  is   an   Honour  to  ceafe  from  Strife^ 

But  the  very  Appearance  of  Prejudice  in  fome,  fhews  the  Ne- 
ceflity  pf  a  Union  to  remove  it.  Nor  can  this,  after  a  wide  Breach 
and  long  Debate,  be  ordinarily  obtained  without  Difficulty  and 
Uneajincfs ;  but  it  is  better  to  bear  a  medicinal  Pain  in  order  to  a 
Cure,  than  to  let  the  Dijiemper  grow  defparate,  thro'  a  total 
neglect  of  proper  Means.  The  advantages  of  a  Union  to  the 
Kingdom  of  Christ,  obtain'd  upon  an  equitable  Foundation, 
would   much  preponderate  fuch  temporary  Difquietudes. 

If  any  fhould  fay,  that  it  is  wrong  and  dangerous  to  re-unite 
to  a  fet    of  dif orderly  Men. 

I  Jnf-wer,  It  is  true  ;  it  is  unreafonablc  to  unite  to  fuch  as  op- 
pofe  the  Efj'entials  of  that  Order  and  Go'vetnment  which  Christ 
has  appointed  in  his  Word. 

But  perhaps  the  true  State  of  this  Cafe  las,  thro'  the  heat  of 
Debate,  either  not  been  thoroughly  underflood  by  fome,  or  not 
lufriciently   attended  to. 

Here  if  it  be  enquired,  what  Order  and  Government  was  op- 
pos'd  in  the  late  Time  of  Cantcntion  among  us. 

Was  it  the  Necrfp.ty  oi  Order  arxd  Goviniment  ia  the  Church 
^f  Christ  in  general  ?  No. 

Wa» 


Ohje^ions  cinjwered,  99 

Was  it  the  Nature  of  that  Go'vernment  which  the  Scripture  ex- 
preiTes  ?  No. 

Was  it  that  Plan  of  Go'vemment  which  is  expreired  in  our 
Linclory,  agreeable  to  the  Scriptures  ?    No. 

Was  it  what  was  reckoned  fundamental  in  our  Conjlitutiony  b/ 
the  Majority  ?  No. 

What  then  was  the  Core  of  the  Contro<verfy  ?  Why  fomeGV- 
cumjiantials  in  Go^vernment ;  or  in  other  Words,  fome  Rules  or 
Acls  of  Dlfcipli-ne^  farm'd  by  the  Majority,  and  reckoned  pruden- 
Ytal  2>.x\d,  expeAi  nt  by  them  ;  but  on  the  Contrary,  prejudicial  zxA 
finful    by  the  Minor  Par.^y. 

Now  it  may  be  confidered,  whether  it  be  not  at  leail  as  un- 
realbnable  to  make  Orcumflantials  in  Difcipliney  ^erms  of  Commu* 
nion^  as  Clrcurnjlantials  in  DoSIrine  P  And  if  fo,  whether  what 
has  been  before  faid  againft  fuch  Things,  as  Terms  of  Communion^ 
does  not  conclude  here  with   equal  Evidence  ? 

No  doubt  a  fmalkr  Number  ought  freely  to  fubmit  to  th« 
Conciufions  of  the  Majority,  in  Matters  relating  to  Go^-jemment, 
which  they  (the  A-'Jajority)  judge  ejfcntial  to  the  ^jcell-being  of 
the  Church  :  For  without  this,  there  can  be  no  Go<ver/iment  at 
all  :  Without  this  the  Mitwr  Party  would  have  Pcwer  to  impofe 
upon  the  Major,  in  Things  which  they  reckon  of  the  lail  Conje' 
quence  to  the  good  of  the  Society  ;   which  is  abfurd. 

It  is  true,  the  Major  Party  may  be  miHaken  as  well  as  the 
Minor,  and  confequently  abufe  their  Ponver,  for  which  there  is 
no  help  in  the  prefent  imperfedl  State  of  Things,  but  humble 
Remonibating  by  Reafon  and  Argument ;  Yet  confider'd  as  a 
Society,  the  Majority  have  a  right  to  judge  for  thcmfelves,  (upon 
the  Plan  of  private  Judgment)  what  they  reckon  tjj'ential  to  their 
Conjlitution,  or  to  the  n.>:ell-bting  of  the  Church  under  their  Care, 
and  confequently  to  exclude  from  their  Society  fuch  as  do  not 
comply  therewith. 

MoiiEovER,  even  in  Matters  tliat  are  reckon'd  Circumfiantial 
by  the  Majority,  the  Minor  Party  ought,  for  Peace  fake,  to  com- 
ply, if  they  be  not  Ccnfcience  bound  in  the  Alatter  j  but  if  fo  they 
cannot ;  and  whether  Forbearance  fhould  not  be  exercis'd  to- 
wards them,  in  this,  as  well  as  other  parallel  Cafes,  I  leave  to  o- 
thers  to  determine. 

It  will  not  do  for  any  to  fay,  that  we  are  furely  Right,  we 
are  certainly  Right. 

I  anfwer.  The  great  Degree  of  our  Confidence  will  not  prove 
us  to  be  To ;  for  then  two  Contraries  would  be  Right  j  feeing 
that  Confidence  is  generally  equal  in  Degree  upon  both  Sides  of 
the  Queftion,  and  never  ftronger  than  in  doubtful  Matters. 

Either,  there  is  an  abiolute  Pro/w/^,  that  all  good  Men  Ihall 
be  fet  right  in  every  fmall  circumfiantial  Matter  in  this  Life, 
or  there  is  not.  If  there  is,  then  one  of  thefe  two  Things  will 
follow  neceffarily,  njiz.  Either  that  the  Promife  is  not  fullfii'd, 
ivhich  charges  uniaithfulnefs  upon  God,  or  that  all  trae  Chrifiiant 

O  i  arc 


100  Ohjdlions  anfivered. 

are  reduced  to  one  Party,  and  to  a  fmall  Number  of  that  Party, 
which  is  as  uncharitable  as  the  other  is  klafphcnious  :  For  there  are 
perhaps  fcarcely  Ten  of  a  Thoufand  of  religious  People,  even 
of  the  fame  Denomination,  that  exadly  agree  in  every  minute 
Point  of  Religion.  Well  if  there  be  no  abiolute  Promife  in  Rela- 
tion to  Circunijiantials  \  then  it  unavoidably  follows,  that  we  have 
no  firm  Foundation  for  fuch  a  great  degre'e  ot  Confidence  ;  and 
therefore  feeing  it  is  either  without  Foundation  altogether,  or  dif- 
proportioned  in  Meafure  to  its  Foundation,  it  is  as  fooliih  as  it  is 
pernicious. 

But  the    Matter  of  Difference    is  of   great  Moment. 

I  anfiiver.  It  is  eafy  and  natural  to  think  fo  in  Matters  that  we 
are  engaged  in,  becaufe  in  fuch  Cafes,  our  Honour  and  Humour 
are  apt  to  be  affeded  ;  which  thro'  our  dreadful  Degeneracy,  our 
Ignorance  and  Corruption,  we  are  apt  to  prefer  at  lealt  for  a  Timey 
to  the  moft  important  Things,  'viz.  the  Peace  and  Union  of  Chrifi's 
vifible  Kingdom  among  Men. 

Our  JfcSlions,  are  apt  to  give  a  fecret  wrong  Byafi  to  our 
Minds,  which  we  ourfelvcs  difcern  not  fo  that  while  we  are  criti- 
cally and  warmly  ^^pying  and  Cenfuring  others  luppos'd  or  real 
Mijiakes  and  Blunders^  we  over  look  our  own  :  C3ur  AiTeftions 
incline  us  to  look  upon  both  what  v/e  like  and  diflike,  in  a  mag- 
nifying  Glafs,  which  foons  turns,  to  our  heated  hnaginations, 
A'jufiietces  into  Mountains,  and  fo  unhappily,  but  equally,  mifleads 
us  in  our  Judgment,  both  as  to  the  Okjeds  of  our  dsjire  and  a- 
fverfion. 

Let  our  warmeR  Zeal  and  our  bed  ABlons,  be  but  quite  ftript 
of  all  fmful  felfilh  Rtfpe^s,  and  they  will  be  found  notwithftand- 
ing  of  all  their  gay  Appearances,  to  be  very  lean  and  Jejune ;  we 
foraetimes  contend  for  our  Honours  and  Humours,  more  than  for 
God,  (the  we  know  it  not)  and  that  under  a  Cloak  of  Zeal 'lov 
him;  this  is  a  doleful  dreadful  Truth,  which  may  juftly  humble 
the  Pride  of  Man,  and  reafonably  excite  us  to  be  as  fufpicious  of 
cujfiel'ves,  as  cautious  and  moderate  in  our  Cenfures  of  others  :  The 
Heart  of  Man  is  deceitful  and  defparately  nvicked,  <vjho  can  kno~M 
it  ? 

No  doubt  thofe  great  Bodies  of  religious  People,  that  fo  fiercely 
contended  in  the  primitive  Times,  about  Eafier-Day  ;  look'd  upon 
it  to  be  a  Point  of  the  laft  Moment,  for  they  were  fo  violent  and 
furious  upon  the  Matter,  that  they  were  deaf  to  Scripture  and  Ar^ 
gument,  they  would  not  regard  all  the  fober  Reafonings  of  pious 
peaceful  Ircnius  and  others  for  Accommodation,  but  with  obftinate 
and  unrelenting  Fury,  proceeded  to  the  dreadful  Sentence  of 
Exrotnniunication  agamft  each  other. 

In  like  Manner  the  Jeivi/lj  and  Gentile  Chrifiians  were  all  by 
the  Ears,  about  Days  ar.d  Meats,  they  imagined  their  different  O- 
finions  about  thefe  doubtful  Poijits  in  D'Ipute,  to  be  as  clear  and 
evident  as  jnathematical  Demonfiration,  and  of  fuch  vart  Importance 
and  Moment,  as  to  give  Ground  to  determine  the  States  of  Men^s 


OhjeEiions   anfwered,  loi 

Souls  to  b€  had,  on  both  Sides  the  ^eftion,  and  to  deferve  a  to- 
tal Exclufion  of  their  Perfons  from  Communion  ;  and  in  Confequence 
hereof,  they  indulged  the  keeneft  Refentment,  and  were  all  in  Fire 
and  tlames,  full  of  mutual  Prejudice,  fevere  Cenjure  and  i?^?y^- 
judging  againft,  and  of  one  another ;  and  no  doubt  imagined  they 
were  doing  great  Service  to  Religion  thereby ;  but  the  Apoftle  Paul 
was  of  a  very  different  Opinion ! 

But  perhaps  fome  may  objed  in  this  Manner;  fay  what  you 
will  upon  this  Head,  T  won't  believe  you. 

Answer,  I  do  not  defire  you  to  believe  me,  or  take  for  grant- 
ed what  I  fay,  without  Enquiry  ;  nay,  on  the  contrary,  I  deiire 
you  not  to  believe  me,  or  any  other  Man  in  that  Senfe,  Call  no 
Man  Mafter  upon  Earth:  I  only  defire  your  unprejudiced  ferious 
Attention,  to  what  appears  to  me  upon  fober  Enquiry  to  be 
fcriptural  and  rational,  and  your  AfTent  to  it,  if  upon  an  im.par-* 
tial  Tryal,  it  appears  fo  to  you ;  and  if  you  will  not,  it  will  be 
your  own  greatell  Lofs ;  I  cannot  pretend  to  debate  the  Matter 
with  Men's  PrepofeJJions  and  Prejudices,  for  I  know  Scripture  and 
Reafcn  will  ftand  no  Chance  in  fuch  a  Conteji  ;  being  both  con- 
demned before  they  are  heard,  fo  far  as  they  relate  to  the  Matter 
jn  difpute  ! 

We  think  it  a  bad  Sign  of  you,  to  fpeak  in  the  Manner  you 
do  ! 

Answer  :  As  to  your  Cenfures  upon  me,  tho'  I  hope  you 
mean  well  in  them,  yet  I  muft  tell  you,  that  they  do  not  aiFeft 
me ;  becaufe  I  know  you,  and  all  other  Men  are  incompetent 
Judges  of  fuch  fecret  AJatters :  I  may  alTure  you,  that  it  is  a  little 
Thing  to  me,  to   he  judged  hy  you,  or  hy   Mans  Judgement. 

But  were  my  Cafe  fo,  as  you  apprehend,  it  would  not  con- 
clude the  Point  it  is  brought  for :  Dofcrinal  Sentiments  may  be 
right,  even  where  the  State  and  Frame  are  bad ;  and  Truth  ftiould 
be  received  with  readinefs,  refped  2ir\di  candour,  for  God's  fake,  a» 
well  as  its  o^jun,  whatever  he  be  that  delivers  it.  Solomon  tells  us^ 
that  it  is  not  good  to  ha've  Refpeci  of  Perfons  in  Judgment.  And 
the  Apoftle  James,  in  like  Manner  affures  us,  that  if  ^vje  hai'e 
refpeSi  of  Perfons  nve  fn,  and  are  com'vinced  of  the  Laiv  as  Tranf 
ircffors. 

You  know  you  are  liable  to  Miftakcs  as  well  as  I  am.  Well, 
feeing  the  Cafe  is  fo,  we  fhould  retain  a  conilant  Senfe  of  our 
Weaknef  and  fallahility,  upon  our  Minds  ;  and  thence  be  enduc'd 
to  re-examine  Matters  with  a  Difpofition  to  be  confirm'd  in  what  is 
right,  and  convinced  of  what  is  wrong ;  for  without  this,  if  we 
are  fo  unhappy  as  to  be  in  Mifiakcs,  we  are  like  to  hold  them  to 
our  own,  and  other's  Prejudice,  without  any  Probability  of  a  Re- 
trieve, 

And  now  my  Reverend  Fathers  and  Brethren,  fhould  we  not  be 
excited  to  comply  with  the  Command  of  GoD  in  praying  and 
flriving  for  the  Peace  of  Jerufalem, 

ThP 


I02  Motives   to  Peace, 

The  Religion  of  the  peaceful  Jesus  tempers  the  Minds  of  all 
tliat  fmcerciy  embrace  it,  to  Benignity,  Lo^e,  and  Peace,  and  to 
ail  the  kind  and  condcfcending  Ojf^ces  of  mutual  Charity  and  En- 
dt'jrmc7:t ;  notwithftanding  of  the  great  Variety  of  their  civil 
Characters,  natural  Compledlions,  and  acquired  Endowments ;  as 
v/eii  as  different  Sentiments  in  religious  Matters  of  a  circumftan- 
tial  Nature. 

This  reprefents  all  that  truly  embrace  it,  2.%  Sswants  of  the 
fame  Lord,  as  Children  of  the  fame  Father,  and  therefore  Bre- 
thren ;  as  Members  of  the  fame  Body  my  ft  ten  I,  as  Ohjedis  of  the 
iame  divine  J^'c^icn,  as  Partakers  of  the  fame  important  Pri- 
lilcdges,  as  Sotdie.  s  enliiled  in  the  fame  fpiritual  Warfare,  as  Pro- 
felibrs  of  the  fame  efiential  and  necciTary  Truths,  and  Expectants 
of  the  fame  immortal  Blef/cdnefs,  and  thence  as  united  by  the 
iirongeil  Bands  and  dearell  Relaficns. 

This  opens  the  nariOvveft  Minds,  by  beholding  the  tranfcendant 
Glories  of  the  Deity,  and  tends  when  righiiy  undtrftood,  to  free 
us  from  tiie  ShocUes  of  fordid  Bigottry,  and  Part\-7.tc:{l.  When  we 
fee  the  ferene  Majeily,  and  unfpotted  Parity  of  God,  and  com- 
pare therewilh  our  moral  Deformity,  native  Akarve/s  ai.d  Depend'^ 
€incc,  we  are  juilly  mci;ed  to  humble  and  adoring  R.'verence, 
livhich  is  the  Source  of  Peace. 

This  fweetens  the  unfocial  y2'^(!r«f/},  and  foftens  the  pharalai- 
cal  Fierc£j7efs  ai:id  Rigour  of  oar  Spirits,  by  communicating  to  us, 
a  Senfe  of  the  divine  Lo've,  and  by  fetting  the  Example  thereof 
before  as. 

This  truly  inform.s  us,  that  he  n.vho  has  no  Rule  o^ver  his  oivte 
Spirit,  is  like  a  City  that  is  broken  doivn,  snd  ^without  Walls ^ 
defencelefs  in  the  midft  of  Danger,  and  fo  liable  to  be  feduc'd  and 
taken,  as  an  eafy  Prey,  by  every  Temptation  to  Envy  and  Re- 
venge I  which  four  Men's  Tempers,  marr  the  Cofnfort  of  their 
Lilies,  and  are  as  hurtful  to  the  Plsahh  and  hrmnefs  of  our  Bo' 
dies,  as  to  the  Purity  and  Safety  of  our  Souls ! 

But  that  on  the  contrary,  he  who  has  ajufl  go'vernment  over 
his  Affedions,  is  like  a  City  ^whofe  trails  are  fo  nxjell  finifbed,  and 
fortified,  that  they  defpife  the  rude  ft  Jffaults  of  the  mcfi  formida- 
Lie  Foe.  He  is  like  a  Rock  immoveable  amidil:  all  the  Fury  and 
Violence,  which  the  angry  Surges  difcharge  upon  it,  with  unwea- 
ried Induftry,  and  unrelenting  Refentment. 

WntN  our  Paflicns  aie  reduced  to  their  original  Order,  under 
the  Go'vernment  of  riglit  Reafon,  they  render  all  the  Enjoyments  of 
Life  agreeable  and  efpecially  the  Duties  of  Religion  ;  they  flow 
£lent]y  and  fmoothly  on,  in  amiable  Harmony,  and  inllead  of  ob- 
llruding,  they  ferve  as  a  flrong  Tide  to  affiil  and  accelerate  our 
pious  Progrefs,  and  waft  us  to  the  Embraces  of  the  Deiiy.  as  our 
Jail:  End,  our  chief  Excellency,  our  fupream  Good,  and  Center  of 
J^efi. 

We  are  obliged  to  be  peaceful,  charitable,  and  merciful,  my 
^nthnn,  not  only  by  the  pofitive  Ccmmand  of  Gqd,  but  by  the 

original 


Motives   to  Peace,,  105 

original  Conftitation  of  our  Naiure,  which  is  fo  formed  as  to  need 
Sympathy  and  Succour  from  others.  What  kindiiefs  we  defire  and 
expect  fhould  be  (hewn  to  us,  in  our  DijireJTes^  let  Equity  and 
Humanity  incline  us  to  render  to  others  in  our  turn  \ 

It  has  pleafed  the  All -wife  good  God,  to  implant  a  Propenjity 
in  our  Natures  to  compaflionaie  the  Calamities  of  others,  which 
is  no  fmall  Argument  that  we  fhould  exercife  it,  upon  proper 
Occafions ;  our  bo^wels  yern  towards  the  Miferable,  with  a  natural 
Sympathy^  and  we  cannot  prevent,  on  our  viewing  their  Maladies^ 
Sentiments  of  Pity^  without  doing  Violence  to  ourfelves !  Hence 
Solomon  juftly  obferves,  that  the  merciful  Man  doth  Good  to  his 
Soult  but  he  that   is  cruel  troubleth    his   o'VJn   Flejh. 

And  as  there  is,  notwithftanding  our  Apojiacy^  fome  remaining 
Tendencies  in  our  Nature  to  Peace  and  Pity,  fo  a  peaceful  Tevtpcr 
tf  AJind  is  a  Part  of  the  gracious  Change,  which  the  bleffed  Spirit 
effects  in  thofe  that  are  fmcerely  Good  :  A  Star  and  not  the  leaft 
illuftrious  in  that  amiable  Train,  or  Conflellation  of  Graces  which 
takes  PofTeflion  of  pious  Bofoms,  when  they  are  renewed  after  the 
divine  Image  j  for  this  Reafon  the  Kingdom  of  God  is  faid  to  be 
Peace,  and  the  Fruit  of  the  Spirit  Peace,  Love,  Joy,  Long- 
SufFering,  Gentlenefs,  Goodnefs,  Faith :  Surely,  as  the  Apoftie 
obferves,  the  Fruit  of  Rlghteoufiefs  is  foivn  in  Piace,  of  them 
that   lo've  Peace. 

Nor  do  the  Laivs  of  Society ,  both  civil  and  religious,  lefs  o- 
blige  to  peaceful  Sentiments,  Difpofetions  and  PraSiice ;  we  need 
the  AiTiftance  of  Society  for  Inllruftion,  Comfort  and  Defence^, 
and  hence  the  Almighty  has  form'd  a  natural  Inclination  in  us, 
thereto  :  Now  the  aforefaid  valuable  Ends  of  Society,  are  entirely 
fruftrated,  and  confequently  the  Foundations  thereof  overthrown, 
by  a  quarelfomc  hoftile  Temper  and  Beha-viour,  for  hereby  we  are 
prejudiced  againft  the  Councils  and  Reproofs  of  our  Brethren^ 
>vho  inii;ead  of  a  Comfort  become  a  Terror  to  us,  in  fuch  an  un» 
happy  Situation ;  and  we  are  in  conftant  Fear  of  falling  a  Prey  ta 
their  Rejent?nents :  This  makes  a  focial  State  much  more  uncom- 
fortable and  dangerous  than  an  independant  one  ! 

But  on  the  contrary,  when  Peace,  Harmony,  and  mutual  Con- 
fidence fubfift  in  religious  Societies,  they  exceedingly  promote  not 
only  our  Comfort,  but  our  Benefit,  many  Ways  ;  and  hence  it  is 
faid,  that  the  Churches  had  Peace,  throughout  ail  Judea,  ani 
njjere  F  b  i  F  i  E  D  ;  ^walking  in  the  Fear  of  the  Lordy  and  in  the 
Comfort  cf  the  Holy  Ghoji. 

This  God-like  temper  of  Mind,  and  beautiful  Behanjictt''-,  gives 
a  Man  the  true  Pofjeffton  of  himflf,  hereby  our  Bofoms  becom© 
like  the  Pacifck  Ocean,  (mooth  and  ferene,  while  fach  as  ignobiy 
indulge  a  criminal  Refentment,  are  like  the  raging  Sea,  vex'd  wicli 
the  ^'inds,  which  conllan'Jy  calxs  forth  Mii-,.  aad  Dirt ;  this  calm* 
the  painful  Tumults  of  t^iijjicn,  into  Gentlentis  and  Bcri^mty,  and 
fwectens  their  uneafy  Rigt-ur^  and  Se'veritits  by  Lc'vel  The  more 
^oly  and  heaveul;  any  one  is,  Uie  aioj-e  peaceful  aad  compofed  he 

is; 


J  04  Motives  to  Peace, 

H  ;  like  the  higher  Heavens,  which  as  Seneca  obferves,  arc  not 
difcompofed  by  Clouds  and  T^empejis,  but  pofTefs  an  invariable 
Erightnels,  a  ftable  Serene ! 

Blessed  fays  our  great  Mafler,  the  Prince  of  Peace,  are  the 
Peace-maker i,  for  they  Jhall  he  culled  the  Children  of  God,  Such 
as  are  defirous  of  the  Peace  of  '^erufaleniy  difpofed  to  it,  and  la- 
borious to  promote  it  in  themfelves  and  others,  by  the  earnelt  Ufe 
of  all  proper  Means,  either  to  prevent  or  heal  her  Breaches,  which, 
alas  for  it,  in  many  Places  are  nxiide  as  the  Sea,  tho'  they  often  meet 
with  fevere  Cenfures  from  Men  on  both  Sides  the  Queiiion  in  De- 
late, yet  they  will  get  the  Blejfmg  of  God,  and  E'vidence  them- 
felves to  be  his  genuine  Children,  who  is  ejjentially,  extmplarily, 
declaratin^ely  and  efficiently  hovE   and  Peace. 

When  Peace  prevails,  it  gives  us  great  advantage  to  perform 
the  Ofice  of  a  Friend  by  Injiruciion,  Reproof  and  Council,  with 
the  probability  of  Succefs.  Lo've  and  Gentlenefs  diiarm  the  moil 
obftinate  Prejudice,  and  command  Attention  to  what  is  fpoken  ; 
they  eafily  open  the  obftrufted  a^uenues  of  the  Mind,  and  effica- 
cioufly  unlock  the  Springs  of  Affe8ion  :  By  this,  our  fimple  but 
friendly  Addreffes  foftly  infmuate  themfelves  into  the  Heart,  and 
conlequently  become  more  powerful  and  prevalent,  than  all  the 
force  of  Argument  and  Charms  of  Rethorick  from  the  Mouth  of  an 
Opponent.  We  are  therefore  commanded,  to  let  our  Moderation 
be  hw-L-vn  to  all  Aden  ',  to  be  long  fuffering  t onwards  all,  and  as  ^je 
hwve  Opportunity  to  do  good  unto  all ;  not  rendering  E'vil  for  E'vil^ 
Ttot  being  Contentious,  but  Gentle,  fhe<vcing  all  Meeknefs  to  all  Men. 
'^he  Minifers  of  the  Lord  ffiuf  not  Jiri^e,  but  be  gentle  to  all 
Men,  Patient,  in  Meeknefs,  injlruBing  thofe  that  oppofe  themfel^e*. 

The  Cloud  of  Witnelfes  with  which  we  are  encompafled,  lliould 
incite  us  to  run  nx:ith  Patience  the  Race  that  it  fet  before  us,  look- 
ing /o  J  E  s  u  s  the  Author  atid  Finif^er  of  our  Faith ^  ^ojho  endured 
the  Crofsj  defpifing  the  fhame,  'who  endured  the  ContradiSiion  of  Sin^ 
iiers  againji  himfelf  leaf  nve    be  Hxieary  and  faint  in  our  Minds. 

In  particular,  how  amiable  is  the  Example  of  the  Apoftle  Paul, 
who  ga<ve  no  Offence  to  the  Je<vos  or  Gentiles,  or  to  the  Church  of 
God,  nvho  pliafed  all  Men  in  all  Things,  that  they  might  be  fauedi 
who  tho'  free  from  all,  yet  made  himfelf  a  Servant  to  all,  that  he 
fnight  gain  the  more  /©Christ;  asd  for  the  fame  noble  Purpofe, 
became  all  Things  to  all   Men. 

And  Hill  the  Example  of  our  deareft  Lord,  the  meek  and  lonj^ 
ing  Lamb  of  GoD,  fhone  with  fuperior  and  diftinguifhed  Luftre. 
He  who  was  God  o'ver  all  bleffed  fore'ver,  ftoop'd  from  the  higheft 
■Glory  to  the  deepeft:  Abafement,  and  laid  down  his  Life,  his  Bloody 
for  the  fake  of  his  inveterate  Enemies,  who  neither  defir'd  nor 
^eferved  his  divine  RcfpeSi.  Ye  kno^w  the  Grace  of  our  Lord 
Jesus,  that  t ho''  he  nvas  rich,  yet  for  our  Sake s  he  became  Poor, 
that  ive  thro""  his  Po'verty  might  be  made  rich.  He  tvas  a  friend 
to  Publicans  and  Sinners  ;    he    nvent  about    un*weariedly  doing  good 

lo  the  Souls  and  Bodies  of  Men,  conilantly  di^'ufirg,  like  th« 


Mothes  to  -praj  for  the  Peace  of  Jerufalem  I        1 05 

Sun  the  obfcure  Emblem  of  his  Brightnefs  and  Benificence, 
lalutary    Light  and   healing  Influences  all  around  him  ! 

This  (^ompaflionate  Rhdeemer  feeing  the  MuUitudcs  fainting 
?indifcatter"d  abroad  like  Sheep  wanting  a  Shepherd^  was  mo^ed 
VJiih-CompaJ/ion  on  the?n,  ( efplanchnijihe )  his  tender  Boivels  yearned  i 
he  ivas  led  as  a  Lamb  to  the  Slaughter,  Js  he  opened  not  his  Mouth. 
When  he  ivas  re'viledy  he  rerjiled  ?iot  again  ;  ^hen  fre  fuffered  he 
threatncd  not.  And  tho'  free  yet  for  the  fake  of  Peace^  he 
paid  the  Tribute  Money  at  the  Expence  of  a  Miracle.  His  whole 
i-ife  was  full  of  Lo've,  of  Peace  and  Sn,veetnefs.  Now  fhould  not 
luch  ivho  fay  they  abide  in  him,  njoalk  eijen  as  he  ixialked  F  ohouid  not 
the  fame  humble,  peaceable  Mind,  <which  avas  in  him,   be  in  them  ? 

Nor  fnould  we  overlook  the  glorious  Example  of  the  bleifed 
GOD,  who  is  iujWtothe  Etnl  and  unthankful,  who  devifed  the 
P%.n  of  Peace  by.  a  Mediator,  fent  his  Son  out  of  his  Bofon> 
to  purchafe  it  ;  lends  his  Mefjengers  to  proclaim  it,  and  his  Holy 
Spirit  to  apply  it.  Is  not  his  tender  A.'ercy  over  all  his  JVorks  .^ 
Hov/  unlimited  is  his  Be7iifcence  to  the  finful  Children  of  Men  ? 
Ke  caufes  his  Sun  to  fhine,  and  his  Rain  to  defcend  upon  the 
Fields  of  the  Evil  and  the  Good.  O  !  how  immenfe  is  his  Cle- 
mency,  and  how  unwearied  his  long-fuffrring  and  tender  Mercy 
towards  fuch  as  bid  defiance  to  his  Power  and  Authority,  and 
ungratefully  contemn  the  amazing  Riches  and  Condefcentions  of 
his  Grace  and   Love  ? 

Now  methmks  my  Fathers  and  Brethren,  we  Ihould  be  ex- 
cited to  pray  for  the  Peace  and  Projperity  of  Jerufalem  in  the 
Manner  before  reprefented,  not  only  by  the  Divine  Precept  enjoin- 
ing it,  (If.  Ixii.  6,  7.)  /  han^e  fet  Watchmen  upon  thy  iValls  O 
Jerufaleniy  njohich  fhall  ne^er  hold  their  Peace,  Day  nor  Night,  and 
give  him  no  refi,  till  he  fhall  efiablijh,  and  till  he  make  Jerufa^_ 
lem,  a  Praife  in  the  Earth, 

But  likewife  by  the  Examples  of  good  Men  who  have  gone 
before  us,  who  were  under  no  greater  Obligations,  nor  had  any- 
greater  Encouragements  ther«to  than  we.  (Pfa.  li.  1 8)  Do  good 
in  thy  good  Pleafure  mito  Zion,  build  thou  the  Walls  of  Jerufa- 
lem. x^greeable  to  which  are  the  Words  I  have  been  difcourfing 
upon.  Peace  be  licit hin  thy  Walls  and  Profp^rity  vuithin  thy  Palaces  * 
For  my  Brethren  and  Companions  Sake  I  ivill  fay  Peace  be  nvithiti^ 
thee,  becaufe  of  the  Houfe  of  the  Lord  our  Gcd,  I  voill  Peek  thy  Good. 

Moreover  the  kind  Things  that  God  has  faid  of  Zyon  and  Jcrw 
jalem,  and  graciousProz;?//"^  j  he  has  made  of  good  Things  to  her,  may 
encourage  and  animate  us,  in  our  Prayers  for  her  Peace  &  Profperity^ 

Here  obferve,  that  Z/»^  and  J^z-z^yiA//;  are  fynonimous  Terms, 

frequently  fignifying  the  fame  Thing,  becaufe  a  great  Part  of  y<fr«- 

fahm  was  built  upon  Mount  Zion-y  or  rather  Zion  is  (fyuecdochicaly) 

put  for  Jerufalem,  becaufe  it  was   an   eminent  part  thereof,  and 

both  put    for  the  People  of  Ifrael  d.x\di  Church  of  God. 

The  Almighty  has  told  us,  that  he  hath  chofn  Jerufalem,  that 
bis  Name  might  h$  there.  (2  Chron.  vi.  6  "^  and  that  he  has  con- 

Jf  f<:rre^ 


io6       Gracious  Promifes  made  to  the  Church  of  Gcd 

f  erred  Mercies  for  Jerufalems  Sake,    that  he   has    chofcn.   (i   Kingv 
xi    15.  and  Pfa.  cxxxii.   13  — 16.) 

The  following  Promifes  deferve  to  be  thought  upon,  (Pfa.  cii.) 
I^hou  Jhalt  arife  and  ha've  Merc)  upon  Zion^  for  thy  Servants  take. 
Pleafure  in  her  Stones,  -  and  fan)our  the  Dufi  thereof.  When  the 
Lord  Jh all  hm\A  yX'^  Xion,  he  fh^^, II  appear  in  his  Glory  y  he  will 
regard  the  Pra)er  of  the  Defitute,  and  not  dejpife  their  Prayer. 
(Pf?l.  cxxviii.  5,  6;)  'The  Lord  fa  all  hlefs  thee  out  cf  Z'lon,  and 
thou  f ha  It  fee  the  Good  of  Jerafalem,  yea  thou  fb  alt  fee  Peace 
v-pcn  Ifrael.  (Pfa.  cxxv.  5.)  As  for  fuch  as  turn  afide  into  their 
(rooked  JVays,  the  Lord  fh all  lead  them  forth,  but  Peace  jhall  he 
upon   Ifrael. 

Ila.  Ixvi.  10,  12.  For  thus  jayeth  the  Lord,  behold  1  'will 
extend  Peace  to  her  as  a  Ri'ver^  and  the  Glory  of  the  Gentiles 
like   a  fiQ%ving   Stream.  • 

Ifa.  liv.  II.  And  all  thy  Children  fh all  he  taught  of  God,: 
end  grec^t  fvall  be  the  Peace  of  thy    Children. 

Ila.  Ix.  17.  Iivillalfo  }nake  thy  Oficers  Peace,  and  thy  ExaSiors 
Rightecufnefs,  i.  e.  loving^  meek  and  peaceable;  the  abftradl  is- 
put  for   the  concrete  as  ufual 

AND  it  fhall  come  to  pafs  in  the  la  ft    Days,  that  the  Mountain  of 
the   Lord's  Houfe  fi all  he  cfablijhed  in  the  Top  cf  the   Mountains,- 
^md  fhall  be  exalted  abo^ve  the  Hills,  and  all   Nations  pall flovj 
into  it  ',  for  out  of  Zion  fcall  go  forth    the  Lanv,  and  the  Word  cf 
the  Lord  from  Jerufaleju. 

^ec.  i.  17.  The  Lord  fhall  yet  Cofi:fort  Zion,  and  fhall  yet 
choofe  Jeiufalem. 

lia.  li.    5 16.  Tor  the  Loret  fhall  Comfort  X'lon,  he  ivill  Com' 

fqrt  all  her  nvafte  Places  ;  he  nxill  make  her  Wildcrncfs  like  Eden, 
^nd  her  Def art 'like  the  Garden  of  GOD,  Joy  andGladnefs  pall  be 
foujtd  therein,  ^hankfgi^jing  arid  the  Voice  of  Melody ;  that  I  may- 
plant  the  Hea'vens  and  lay  the  Foundations  of  the  Earth,  and  fay 
unto   Zion  thou  art  my  People. 

Ifa.  iv.  Ihe  Lord  nvill  create  upon  e'very  d-ujeUing  Place  of  tnount 
Zion,  and  upon  her  Afjcmblies,  a  Cloud,  for  upon  all  the  Glory  pall 
he  a  defence. 

Ifa.  xxxi,  5.  As  Birds  fying,  Co  nvill  the  Lord  of  Hofls  defend 
J.erufalem  J  defending  a Ifo  he  'vcill  dcli<ver  it,  and  paffing  o<ver,  he 
nvill  prefewe  it. 

Zee.  viii.  ly.  So  again  I  hai'e  thought  in  ihcfe  Days  to  dff 
Ki-ell  unto  Jenilalem,  fear  ye  not. 

Ifa.  xxiv.  23.  Then  the  Moon  pall  be  confounded,  and  the  Sux 
fipamed,  ivhen  the  Lord  of  Hofs  (hall  reign  in  Mount  Zion,  and 
in  Jerufalem,  o.jid  before  his  Anclmts  glorioufy  -,  that  is,  all  the 
Splendor  of  earthly  Potentates,  Ihall  be  obicured  by  the  fupe- 
ripr  brightnefs  of  the  Mesiah's  Advent,  who  is  King  of  Kings 
and  Lord  of  Lords,  when  he  IhaU  be  Incarnate  and  fet  up 
his  Kingdom  in  Jerufalem,  and  afterwards  in  other  Nations,  in 
liie  Preience  of  his  Minilters  and   People,  and  more   cfpecially,, 

wheiSh 


Gracious  Vromiks  made  to  the  Church  cf  God,     107  ' 

when  this  great  Redeemer  being  clad  with  Light  as  a  Garitient^ 
?enrobM  with  all  the  State  oi  Heaven,  array'd  with  all  the  Ma- 
^efty  and  Grandeur  of  the  Deity,  and  attended  with  a  train  of 
innumerable  Seraphims,  ihall  come  to  judge  the  World,  and  fnine 
'forth  in  all  the  unparallePd  Brightnejs  and  inexpreflible  cfulgencs  of 
his  own  and  his  Fathers  Glory}  This  magnificent  Appearance  of  the 
great  God  our  Sa'viour^  to  judge  the  Univerfe,  will,  by  the  force  of 
its  fuperior  Luftre,  eclipfe  the  Lights  of  Heaven,  turn  the  Sun 
into  Darkncfsy  and   the  Moon  into  Blood. 

■  Nor  ihould  the  following  memorable  Pr(7w//^.r  be  lightly  paffed 
over.  Jer  1.  4.  5.  In  thoje  Days,  and  that  ^ime^  faith  the  Lord ^ 
the  Children  of  Ifrael  pall  come,  they  and  the  Children  of  Judah 
together,  going  and  iveeping  they  Jhall  gOr  and  Jeek  the  Lord  their 
God  ;  they  Jhall  ajk  the  IV ay  to  Zion,  njoith  their  faces  thither 
*mard,  faying,  come  and  let  us  join  ourfel'ves  to  the  Lord  in  a  perpe-  . 
tualCo'venant  that  Jhall  not  be  forgotten. 

This  Promife  it  is  true,  more  immediately  refpefls  the  return 
.of  fome  of  the  two  Tribes,  and  fome  of  the  Ten,  from  their 
Babiloni/h  Captivity,  (which  happened  in  the  Time  of  Cyrus, 
'Emperor  o(  xYit  Meeds)  to  their  native  Country,  and  ihtir  uniting 
^cordially  and  humbly  into  one  Body,  in  performing  the  Duties  cf 
.publick  Worfnip,  notwithftanding  of  their  former  Differences. 
'I'hey  /I:^all  come,  they  and  the  Children  cf  Judah  together,  going 
and  vueeping  they  Jhall  feek  the  Lord  their  God,  faying,  come  and 
lei  us  join  ourfelves  to  the  Lord.  All  thefe  Expreffions  plainly 
-ihew,  a  Union,  Harmony  and  Concord  between  the  Remains  cf 
the  ten  bribes  and  of  the  tvjo,  fo  that  there  was  to  be  no  more 
.^ngry  Debate  and  Di-vifon  aniong  them,  as  Calvin,  Symacbus,  and 
Mariana  obferve. 

They  are  reprefenced  as  very  defircus  to  fee  Zicn,  which  they 
had  been  long  feparated  from  by  their  Captivity  ;  they  could 
not  reft  till  they  faw  it  ;  ar.d  tho  the  Difficulties  of  finding  the 
•Road  and  travelling  in  it,  were  not  fmall,  yet  they  were  not 
.difcouraged.  No  !  They  were  fully  fix'd  and  bent  upon  it,  they  fet 
their  Faces  tcivards  Zion,  and  enquired  the  IVay  thither,  which  they 
had  forgot  by  their  long  abfence,  while  a  in  State  ol  Captivity . 

Those  different  T/v'^^x,  went  in  Company,  and  v:cpt  as  they 
I'^ent,  towards  Zyon ;  either  on  Account  of  their  former  Sins, 
the  Caufes  of  all  the  Calamities  they  endur'd,  as  Calvin,  Sy- 
machus  and  Lyra  conclude ;  and  not  improbably  ;  or  with  joy,  at 
the  thoughts  of  their  unexpedled  Rsleafe,  from  a  melancholy  Capti- 
vity and  Return  to  their  native  Soil  their  native  Country  ;  and  efpe- 
-cially  to  i)\Q  Temple  Service,  in  Union  with  their^r^//6;Y«  !  Or,  with 
Grief,  becaufe  of  the  Ruins  or  Defolate  State  of  the  T^-w/Ze' and 
City  of  Jerufalem,  as  Ercfmus  thinks.  For  my  Part  I  fee  no 
inconfiftency  in  admiting  a  Concurrence  of  all  the  aforefaid 
Caufes,  in  exciting  a  mix'd  PaJJion  of  Sorrow  and  Joy  in  the  pious 
Ifraelites,  upon  fo  extraordinary  an  Occafion.  There  is  iome- 
thir^  very  devout  .ar«d  charming  in  the  aforefaid   Reprefentation, 

i*  2  which 


io8     Gracious  Vrom\ks  virJe  to  the  Church  of  God. 

which  is  indqed  a  well  drawn  PiSfnre  of  the  Temper  and  Prac- 
tice of  convinced  Sinners,  in  their  feeking  Reji  to  their  wounded 
weary  Souls,  from  Jesus  Christ,  in  the  way  of  his  appoint- 
ment. 

That  the  Promife  aforefaid  does  extend  to  Gofpel  Times, 
appears,  as  I  apprehend,  from  the  following    Confiderations.  viz. 

ill.  Because  the  Completion  it  had  among  the  Jeivs  was 
but  fmali  ,•  there  were  {^ut  few  th^t  returned  from  the  Babllonifi 
Capti-vity,  in  the  Time  of  Cyrus  faith  Juniifs. 

2d,  It  is  a  fpiritual  Prorr.ifc,  of  a  fpiritual  Unlon^  among  Brethren, 
thct  profefs'd  the  fame  STzbjlantials  of  Religion,  and  likewife  of  a 
Jpiritual  Concern  for  their  own  Sculs,  and  Zeal  for  the  publick 
JVorJhip  of  God!  Now  what  can  be  more  proper  and  rational 
than  to  extend  fuch  a  Promife  to  a  Dilpenfation  peculiarly,  and 
eminently  Spiritual,  in  which  a  greater  EJfufion  of  divine  L-iftuenaes 
was  proiTiifed  >  And  particularly  fuch  as  greatly  encline  to  a  pccce- 
lihle  temper  and  Bcha^viour,  as  appears  from  feveral  Promises  be- 
fore quoted,  to  which  I  would  only  add  tbefe  following,  t^/z.' 

Isaiah  xxxiv/  "  And  I  will  ppur  Water  upon  him  that  is 
*'  thirity,  and  Floods  upon  the  dry  Ground  ;  I  will  pour  out 
*^  my  I'^pirit  upon  his  Seed,  and  myBleiTmg  upon  his  Offspring, 
"  and  they  fhall  fpring  up  as  the  Grals,  as  Willows  by  the  Wa- 
**  ter-Courfes." 

Zecha.  xii.  10.  "  And  I  will  pour  upon  the  Houfe  of  Danjid 
"  and  upon  the  Inhabitants  of  Jerufalen.-,  the  Spirit  of  Grace  and 
**  Supplication,  and  they  fhall  look  upon  me  whom  they  have 
**  pierced,  and  mourn,  as  one  mourne'ih  for  his  only  Son,  and 
*'  be  in  Bitternefs  for  him,  as  one  that  is  in  Bitternefs  for  his 
"  Firft-born." 

Joel  ii.  28.  "  And  it  fliall  come  to  pafs  a'terwards,  that  I 
*^  will  pour  on  my  Spirit  upon  all  Flefh."  /.  e.  upon  Perfons  of 
^11  Nations,  the  Partition  Wail  between  Je^^v  and  Gentile  being 
lemoved 

Isaiah  xxxv.  "  The  Wildernefs  and  the  folitary  Place,  fhall 
**  be  glad  for  them,  and  the  Defart  fcall  rejoice  and  blofiom  as 
**  the  Rofe,  it  fliall  blolTom  abundantly,  and  rtjoice  even  with 
**  Joy  and  Singing,  the  Glory  of  Lebanon  fhall  be  given  unto  it, 
**  the  Excellency  of  Curmel  and  Sharon,  in  the  Wildernefs  fhall 
**  Waters  break  out,  ar.d  Streams  in  the  Defart,  and  the  parched 
'^  Ground  fhall  become  a  Pool,  and  the  thirfty  Land  Springs  of 
**  W^ater."  And, 

3d.  If  it  be  farther  confidered,  thr.t  a  flourlfhing  State  pf  the 
Gofpel-C.'hurch  is  promis'd,  before  the  End  of  the  World;  a 
Time  when  the  fullncfs  of  the  Gentiles  fjall  come  in,  and  alt 
Ifrael  /hnll  be  fanjid.  i.  e.  when  the  Infidel  Tribes  fhall  flock  to 
the  Rfdeemer's  Standard,  and  the  Generality  of  the  Je<^iJiijh 
Nation,  be  converted  to  Chriflianity,  to  promote  which  the  Union 
of  B.  ethren  into  one  Body,  who  hold  tlie  fame  Foundation-Prin- 
ciples, is  ^n  e^icellent  AJean  j    and  as  fuch  pray'd  for  by  our  de^r 

Lord 


^je  amiahknefs  of  Union.  109 

Lord  Jesus  Christ.  John  xvii.  21.  That  all  may  he  one,  that 
fhey  alfo  may  he  one  in  us,  that  the  World  may  helicue  that  thou 
haji  fent  me,  that  is,  that  Strangers  to  Chrijiianity  by  behold- 
ing the  Lonje  of  thofe  that  frefefs  it,  to  each  other,  and  Uniok 
/^MONG  Themselves,  which  is  the  proper  Confequent  of  it; 
may  be  convinced  of  my  divine  MifTion,  and  induced  to  receive 
the  Declarations  I  have  made  to  Men,  in  purfuance  of  it ;  or  in 
other  Words,  that  they  may  receive  my  Goffel. 

And  indeed  Sirs,  as  nothing  is  more  amiable,  than  to  fee  Bre- 
thren, who  have  been  broken  from  one  another  by  Di'vijion,  and 
prejudiced  againft  one  another  by  angry  Debate,  feeking  the  Lord 
in  Union  and  Harmony,  with  fmcere  Sorronv,  flrong  Dejtres, 
humble  Enquiries,  and  unfainting  Diligence. 

So  nothing  is  more  efficacious,  to  excite  Mankind  to  admire 
and  embrace  the  Go/pel,  than  the  mutual  Love  ^vA  Unity  of  the 
ProfefTors  of  it,  by  this  they  know  that  they  are  Christ's  Difci- 
ples  ;  by  this,  they  fee  a  divine  Excellency  in  his  Religion  ;  by  this 
Chrijiianity  fpread  fo  far  and  fo  fall,  in  the  firft  Ages  of  it, 
this  made  the  Heathens  admiring  fay  (in  the  Time  of  Hertidlian) 
ihow  do  the  Chriftians  love  one  another.  This  as  eafily  as  fpeedily 
with  a  gentle  Violence  triumph'd  over  the  unreaionable  Prejudices 
of  the  rnoft  obllinate  Injidels  of  every  Nation,  Age,  Order,  Sex, 
and  Character^  and  conquered  Kingdoms  to  the  Faith  of  Christ. 

But  the  contrary  is  a  dreadful  Stumbling-block,  that  Prejudices 
the  Je^jjs,  Turks,  and  Pagans,  againft  the  Religion  of  Jesus  j  and 
makes  divers  even  in  Chriftian  Countries  queftion  its  divine  Ori- 
ginal. 

Nor  can  its  ableft  Advocates,  by  all  their  learned  Apologies,  do 
it  fo  much  vService  as  this  does  Injury  !  For  every  new  Schijm  in 
the  Body  of  Chriji,  weakens  it,  and  is  ufed  as  a  new  Argu- 
tnent  againft  the  whole  of  Chrijiianity,  and  tho'  unjuftly,  yet 
really  pours  Contempt  upon  it.  O,  if  zealous  Men  of  narrow  Minds, 
would  but  confider  this,  they  would  tremble  at  the  Thoughts  of 
Breaches  and  Schi/ms  in  the  Church  of  Chrift,  and  on  the  contrary, 
pray  and  ftrive,  in  the  earneft  Ufe  of  all  appointed  Means,  that 
as  there  is  hut  one  Shepherd,  jo  there  may  he  but  one  Sheep-fold, 
(John  X.  16.)  (Mia  poimne  eis  poimen)  there  is  an  Elegancy  in 
the  Original,  the  copulative  And  is  not  in  it,  as  in  our  Verfion ; 
the  Words  are  thefe,  one  Sheepfold,  one  Shepherd,  viz.  Jefus  Chrijl, 
one  Church  of  all  Chriftians,  gathered  under  and  united  to  Chrijf, 
as  their  Head  ;  one  People  of  Jenjos  and  Gentiles,  the  Partition^ 
//^<2// being  removed,  [Ephef.n.  14.)  the  Meaning  is,  to  one  Shep- 
herd one  Flock  belongs ;  as  I  am  therefore  one  Pajlor,  fo  my 
Sheep  FOLD   fhail  be  one.* 

I  fay,  when  all  thefe  Things  are  confidered  complexly,  toge- 
ther with  the  broken  divided  State  of  the  Chriftian  Church  at 
prefent,  they  plainly  Ihew  that  theaforefaid  Scripture,  "^sr.  1.  4,  5. 

cxtecis 

*  So  Grotius  an4  LuodoTicus  dfi  diijft 


^  1-©         A  graciffus  fr&mife  of  God  to  his  Chirch. 

/extends  to  the  Gofpel-Church,  (fo  Co.l^in^  Pool^  and  Hencr^  ua- 
dernand  it.)  and  that  as  yet  it  has  not  had  a  fail  Accomplirhnient, 
and  therefore  it  is  a  great  Encouragement,  to  pray  and  llrive  for 
the  Bleifing  contained  in  it. 

Another,  remarkable  Provufe^  we  have  in  Ezck,  xxxvii  19. 
Ihus  faith  the  Lord  God^  behold  I  nxili  tah  the  Stick  of  Joieph, 
^Khich  is  in  the  Hand  o/'.Ephraim,  and  the  Tribes  of  Ifrael  his 
Fello'ws,  and  nx:ill put  them  nxith  him  e<vcn  ivith  the  Stick  (p/'Judah, 
^nd  make    them  one  S.iik.j  and  they  fbail  become  one  in  my   Hand. 

There  had  been  a  Breach  of  Union ^  and  unhappy  Animofties 
confequent  thereupon,  between  the  two  Kingdoms  of  Ifrael  and 
Judab,  who  were  Brethren^  and  but  one  Kingdom  before  the  fatal 
Breach,  after  which  upon  all  Occafions,  Ephraim  enuied  Judah,  and 
x)n  the  othdr  Hand  Juduh  ^vexed  Ephraim  :  But  here  it  is  promifed, 
;that  that  divided  State,  which  was  fo  uncomfortable  to,  and  unfafe 
for  both,  IViould  continue  no  longer,  'but  that  there  fliould  be  a 
happy,  a  comfortable  Coalition  between  them,  difpofmg  them  to 
|>ury  former  Offences,  and  angry  Contentions  in  the  Gra^ve  of  per- 
petual  Obli'vion,  and  for  the  future  only  contend  who  (hould  lo-ve 
•one  another  mofl,  and  excel  in  the  humble  but  amiable  Ofj\ces  of 
.mutual   Kindnefs  and  Endearment  ! 

They  had  been  two  Sticks  oppofing  and  hurting  one  another 
■tut  now  they  fnall  become  one,  fupporting  and  ftrengthening 
icach  other,  and  unitedly  under  Go  d,  promoting  the  fame  good 
'iuaife^vA  Defgn, 

Now  aliho'  this  Promife,  has  a  primary  and  diredl  Referrence 
to  the  Jeavsy  yet  undoubtedly  it  extends  farther,  even  to  th<3 
Union  of  Jenvs  and  Gentiles  into  one  Church,  under  the  Gofpel' 
f)ecofiomy ;  profelfing  one  Lord,  one  Faith,  one  Baptifm,  <ind  is 
i^ery  applicable  to  a  re-union  of  Brethren,  of  the  fame  Sentiments 
into   one  Body  or  religious  Comjnunity. 

Uncharitable  Di'vifions  and  Separations  on  account  of  Cir- 
jcumilantials,  or  lefier  Things  (not  imposed)  among  thcfe  that  pro- 
fefs  the  fame  fundamentals  of  Religion  is  a  crimion  Iniquity,  at- 
tended with  mod  awful  Aggravations ! 

They  are  exceeding  contrary  to  the  very  "Nature  of  God,  v/hp 
is  Love,  as  has  been  before  obferved  :  hc've  is  the  Perfection  of 
sX\  Grace,  the  End  of  all  Duties,  the  moil  excellent  Way,  th« 
Work  of  Heaven,  the  new  Commandment,  the  Imitation  of  the 
l)e{l  of  Beings,  and  a  principal  mean  to  obtain  and  maintain  a 
Communion  with  him.  He  that  lo^ues,  dnjueils  in  God,  and  God  in 
him,   for  God  is  Loue, 

Uncharttakle  Diinfions  are  exceeding  contrary  to  the  whole 
La'w  and  Word  of  God,  which  is  fufilPd  by  Lo^e,  and  efpeci- 
ally  to  that  exprefs  Precept  which  enjoins  us  to  keep  the  Unity 
cf  the  Spirit,  in  the  Bond  of  Peace. 

Nor  are  they  lefs  contrary  ^to  the  whole  G  of  pel  of  God, 
Avhich  is  a  moll  aflonilhing  Difplay  of  the  divine  Lo^e  and  Good- 
'jitfs,  in  ail  it's  Glory,  Riches,  Charms,  and  Condefcenfions,  and 

therefore 


ne  Sinfulnefs  cf  SlviftanS;  iii 

t'kerefare   contains  the   flFOngeft  Incenti'ves  to  Lo^ve  aid  Unityy  9& 
which  are  thereby  oppos'd.  But 

Unchar-itable  Di'-viftons  are  not  only  contrary  to  the  Na- 
ture of  God,  the  Lavj  of  God,  and  the  Gofpel  of  God^  but  like- 
wife  to  the  Chriji  of  God,  they  ftain  his  Honoury  and  oppofc 
his  Deftgn  in  our  Redemption  ;  making  many  Bodies,  looks  like  a 
Difpolition  to  have  have  many  Heads,  and  To  either  to  renouiKre 
Christ,  or  divide  him  (i  Cor.  i,  15.)  it  is  an  x4.ttempt  to  make 
CuRiST  himfelf  a  Sedarian,  or  a  Ringleader  of  a  Se6t ;  which  is 
a  vile  Affront ;  Ckris.t  is  the  common  Head  of  Chriilians,  but  he 
is  not,  he  cannot  be  the  Head  of  Parties  and  Fadions,  as  fuch : 
Eefides  fuch  Divifions  reprefent  the  dear  Redeemer  as  an  impotent 
Prince  that  cannot  keep  his  Kingdom  in  Unity,  or  communicate  a 
fiiitable  and  fufficient  ^yjiem  of  Dodlrincs  and  Laws  of  this  Ter,^ 
dency ;  the  fcandalous  Behaviour  of  his  Subjects  is  call  upon  Zy- 
on%  King,  his  Laws,  and  the  Conftitution  of  his  Government :  For 
the  Dejt^n  of  the  holy  Jesus  in  our  Redemptkn,  was  to  reconcile 
all  that  believe,  to  God,  to  unite  and  center  them  all  in  him,  ta 
gather  together  in  one,  the  Children  of  GOD,  that  are  fcatterei 
abroad,  to  mcke  in  himfelf  of  t'^jjaiit,  one  new  Man,  fg  making 
Feace,     (See  John  xi.  52.     Ephef.  ii.   15.)     Farther, 

Uncharitable  Divifions  are  exceeding  contrary  to  thcr 
Spirit  2indlVork  oi  GoD.  They  oppofe  the  Work  of  God  th(r 
Holy  Ghoji  in  our  own  Souls,  and  in  the  Soulf  of  otiiers,  in  its- 
Nature,  JJefign,  and  Tendency.  By  one  Spirit,  faith  the  Apoftle^- 
^e  are  all  baptised  into  one  body,  ivhether  jew  or  Genti]c,  bond  or 
fref  ;  and  ha've  all  been  made  to  drink  into  one  Spirit.  ( I  Cor. 
xii.  13.)  The  Nature  and  Tendency  of  i\iQ  Work  of  the  bleffed 
Spirit  of  God,  in  our  own  and  others  Souls,  is  Lon;e,-  Peace y 
Unity  :  And  hence  the  two  former  are  called  the  Fruits  of  the  Spi- 
rit, (Gal.  V.  22.)  and  the  latter  is  called  the  Unity  of  the  Spirit, 
(Ephef.  iv.  24)  And  the '7>^<?^/i7,W^«j  are  faid  to  be  taught  of 
God  to  Io<ve  one  another,  (i  ThelT.  iv.  9.)  Hence  you  may  fee, 
that  thofe  wiu)  promote  uncharitable  Divifions ,  oppofe  (tho'  not 
with  Defign)  not  only  the  Wordoi  GOD,  but  likewife  the  IP'ork 
of  GOD  in  their  own  Souls,  and  in  the  Souls  of  others :  By  pro- 
voking their  angry  Refentments  fmfully,  they  fght  againft  the 
Nature,  Spirit  and  Genius  of  Converfion  to  God,  and  real 
Chrillianity.         Again, 

Uncharitable  Di-uifons  are  exceeding  contrary  to  the  Or- 
dinances  of  GoD,  viz.  Baptifm,  the  Word  preach'd,  and  the 
Lord's  Supper,  the  Defign  of  which  is  to  procure  and  preferve 
the   Unity  of  his  Church,  and  Kingdom. 

By  .5^////"/« Perfons  are  added  to  the  Church  (A£lsii.  and  i  Cor, 
xii.  12,  13.)  For  as  the  Body  is  one  and  hath  many  Members,  and  all 
the  Members  of  that  one  Body  ',  fo  alfo  is  Chtist  ;  that  is,  Chrif 
AJifiical,  or  the  vifible  Church  which  is  his  Body  :  The  Reafon  of 
which  £/«/o«  in  the  Church  of  Christ,  cv  mean  to  procure  it  is 
Baptifm-,  for  faith  the  Apoftle^  by  one  Spirit  we  are  all  Baptized 

iat# 


112  T'he  Sinfulnefs  cf  Blvijions. 

into  one  Body  ;  i.  e.  The  defign  of  Baptifm  is  not  only  as  a  Sig/^ 
to  reprefent,  a  mcau  to  obtam  the  aforefaid  6W5?/ ;  but  likewiiV 
as  a  folemn  Bond  cf  Engagement  upon  us  to  promoce  and  preiervc 
it,  by  all  proper  Endeavours,  without  which  we  are  nor  like  ta 
have  the  Anfiver  of  a  good  Conference,  in  performing  the  f^o^-s 
and  anfwermg  the  End  of  that  gracious  Infitution. 

And  does  not  faith  come  by  hearing,  and  hearing  by  the  Word 
of  GOD?  Which  nve  cant  hear,  faith  the  ApolUe,  ^without  a 
Preacher -;  QVtti  that  faith  which  unites  to  Christ  our  Head, 
and  works  by  Love  to  his  Members  our  Brethren.     Moreover, 

By  the  Lords  Supper  as  the  infpired  writer  obferves,  ive  are 
one  Bread,  and  one  tiody,-  tho""  ive  he  many,  for  ^e  are  all  partaken; 
of  that  one  Bread,^  (\  Cor.  x.  \j.)  i.  e.  We  declare  that  we  are  but 
one  Body  Miftical,  by  our  joynt  Communicating  at  the  Lord'* 
Supper,  of  one  Bread,  or  one  Loaf,  which  is  made  up  of  many 
Grams,  and  as  we  declare  the  aforefaid  Unity,  fo  by  partaking 
of  this  confirming  Sial  of  the  Covenant,  we  renew  and  confirm, 
our  lolemn  OZ///^^v//o«j  entered  into  hy  Baptifm,  to  do  all  that  in 
us  lies,  to  procure  and  preferve  that  Unity  :  Which  repeated  En- 
gagements if  it  be  not  a  great  Evil  to  violate,  I  know  not 
what  is.   - 

Nor  are  the  aforefaid  Di'vifions  lefs  contrary,  to  the  Defign  of 
the  Minijiry  of  GOD,  the  Difpenfers  of  the' Word  and  Ordman- 
ces  ;  which  is  the  ed2fying  of  the  Body  of  Christ  ;  not  tearing 
into  Parts  the  one  Body  of  Jefus,  and  making  many  of  it.  No  \ 
but  building  of  it  up,  as  the  Word  fignifies,  by  bringing  new 
Members  to  it,  and  Itrengthening  thofe  that  are  brought  in  al- 
ready, in  Knowledge,  Faith  and  Holinefs ;  And  likewife  bring- 
ing Pcrfons  to  the  Unity  of  the  So^  of  GOD,  and  to  Gronvth  and 
Ejiablijhment  therein,  that  they  may  be  no  more  toffed  to  and 
fro  as  Children  by  e^oery  Wind  of  Dodrine  (Ephef  iv.  I^.)  Now 
how  fhali  Unity  in  Sentiment,  and  fteadfallnefs  therein  be  pre- 
ferved,  againll  all  the  Ihocks  of  Seducers,  without  Unity  to  our 
Brethren  ?  Is  not  the  Flock  more  likely  to  be  enfnared  when  it 
is  broken  and  fcatter'd  ?  Be%a  juftly  obferves,  that  the  Apollle 
fpeaxs  of  the  Church  as  one  Man,  that  he  may  declare  its  Utiityy 
which  It  is  the  great  Bufmefs  of  Christ's  Minijlcrs  to  pro- 
mote.    Farther,- 

Such  Di'vifwns  are  likewife  exceeding  contrary  to  the  Credit, 
Comfort,  Profperity  and   Safety  of  the   Church   of  GOD. 

As  cutting  of  a  Member  of  i\iQBo^y  deforms  it,  fo  does  ren- 
ding and  tearing  the  Church  of  Christ:  If  you  pluck  out  air 
Eye,  or  cut  of  an  Arm,  or  flit  the  Nofe,  how  gafliful  and  con- 
temptible docs  it  make  the  Perfon  look  !  And  is  it  not  fo  in  Rela- 
tion to  the  Church  of  Christ,  when  broken  by  Di-viftons  ?  Thefe 
cruel  Methods,  marr  its  Beauty,  and  make  it  as  much  the  Grief 
of  its  Friends,  as  the  Scorn  of  its  Enemies. 

And  what  comfort  can  be  expected,  in  the  midft  of  Wranglings* 
Tumults  aad  Confufioiis,  which  obflrud  every  Duty,    embitter 

«ver/ 


'The  Danger  of  Div^JioriS.  xi^ 

every  Sweet  of  Life,  and  open  before  us,  the  fable  Scene  of  our 
x>\\n  Corruptions,  as  well  as  of  the  Blunders  of  our  Brethren,  and 
prefent  at  the  fame  Time  to  our  View,  gloomy  Ideas  of  im- 
pending  Calamities  ? . 

Ngr  is  the  Church's  ProfpeYity  and  Progrefs,  lefs  obflrudled  b^ 
uncharitable  Divifions ;  for  while  the  Members  of  the  Church  are 
poiTefs'd  wi'ch  t^rcjucices  and  Envyings  againft  each  othsr,  the/ 
loofe  the  Benefits  of  one  another's  GiftSy  and  of  that  religious 
Co;nmuniony  which  is  equally  the  amiable  Ornament  of  Chriftiani- 
ty,  and  the  agreeable  Entertainment  of  the  fmcere  ProfefTors  of  itj 
While  their  Minds  and  Hearts  are  poffefs'd  v/ith  that  Wifdom, 
that  defcendeth  not  from  above,  and  bitter  Zeal^  (Zelon  picron) 
which  the  infpired  ApolUe. Terms,  earthly^  fenfual,  de'vilijh,  (Jam. 
iv.)  thQirUnderJiandings  are  darkened,  tlieir  Jffe^ions  corrupted, 
and  their  Food  turn'd  to  the  Nouriihment  of  their  Dijeafe  :  Inilead 
of  growing  up  in  Humility,  Meeknefs,  and  Z,o-*%  they  grow  in 
Pride,  Pee<vilhnefs  and  fevere  Ccnfure  ;  more  and  more  unlike  the 
bleiTed  '^jcfus,  and  the  true  Genius  of  his  Religion  ;  and  yet  knonx* 
not  ^jjhat  Spirit  they  are  of!  Whereas,  if  they  were  of  one  Mind, 
und  ll-vd  in  Peace,  the  God  of  Lo've  and  Peace  njQould  be  nvith 
them.  .     • 

,  But  uncharitable  Dii'ifions^  like  a  Trojan  Horfe,  pregnant  With 
concealed  Enemies,  tend  to  introduce  into  the  Church  of  Chrijf, 
a  difmal  Train  of  Errors  an4  Delufions,  as  well  as  excite  and  en-^ 
courage  Ambition,  Ill-nature,  and  Faljhood',  the  awful  Iniquities  of 
the  grand  Enemy  :  HencQ  it  is,  that  Men  are  fometimes  induced,  ' 
thro'  delire  of  Popularity,  and  with  defign  of  Fame  for  their  fmr 
gular  Conduct,  (as  it  would  feem)  to  arife  as  the  Heads  pf .  Fac- 
tions,  and  fpeak  per<verfe  Things,  that  they  may  dranxj  Difciples 
after  them.  (Afts  XX.  3c.)  In  a  Word  uncharitable  Dinjijtons,  tend 
not  only  to  obfcrudl  all  good  Difpofitions  in  our  own  Souls,  but  to 
promote  evil  Jffeciions,  corrupt  Principles,  and  all  Manner  of 
Wickednefs  in  Life,  for  <ix)hcre  Enn^ying  (or  Zeal,  Zelos)  and  Strife 
are,  i.  e.  envying  Zeal,  there  is  Confufion  and  e'very  e-vil  Work, 
(Jam.  iii.    I'S.)  Again, 

Uncharitable  Di'vijtons  do  alfo  hinder  the  Pro^rc/j  of  the 
Gofpel  of  Jefus  in  the  World,  and  obftrudl  the  Con^verfion  of  poor 
Sinners  to  the  blefTed  God,  and  thereby  their  eternal  Salivation: 
j^or  what  Encouragement  have  they  to  be  religious,  while  the 
Church  is  torn  by  Di'vifions,  into  fo  great  a  Number  of  Parts  and 
parties,  (divers  of  whom  do  cruelly  condemn  all  but  thofe  of  their 
own  way)  that  they  do  not  know  what  Religion  or  ProfeiTion  to 
be  of?  O!  this  is  a  melancholy  Cafe,  which  defer ves  to  be  la- 
mented, if  it  were  poffible,  with  Tears  of  Blood. 

Besides  Sch if ms  znd  Di'vijions,  direftly  lead  to  a  total  Apojla^ 
p  from  the  Faith  of  Chrif,  it  is  doubtlefs  the  Mafter-PLOT  of 
the  Devil,  to  confound  Men  with  fuch  a  Multitude  of  Reli- 
gions, that  they  may  be  brought  to  think  that  there  is  nothing  in 
fihem  all>  and  fo  rejeiSt  the  Ggfpel  either  as  a  Fancy  or  hii'ojiurei 

Q^  fa  tuJi" 


114  ^he  Banger  cf  Schifm. 

(a  cunningly  de'vts^d  Fable)  and  oppofe  Jefus  Chrifl  as  an  iniignlfi- 
cant  PerTon,  or  grand  Decei'ver. 

Schisms  and  Divifions,  my  Brethren,  do  not  only  expofe  the 
Church  to  Contempt  and  Scorn,  but  likewife  to  a  total  DiJJoluticn, 
to  entire  Ruin,  and  Deftruclion  ;  either  more  direcdy  by  the  Hands 
of  her  profeiTed,  yea,  real  Friends,  thro'  mifguided  and  iil-tem- 

fer'd  ZerJ,  dellroying  each  others  CharaSiers,  while  they  Ihould 
e  better  employ'd,  in  promoting  her  Hdificationy  and  Fjefence ; 
or  by  the  Hands  Oi  Enemies,  who  have  hereby  an  Opportunity  to 
attack  her  unarm'd ;  and  alfo  the  AJftfiance  of  her  Friends,  con- 
trary to  their  Defign,  to  compafs  her  Ruin,  to  forward  her  final 
overthrew  ! 

^  Tks  Words  of  our  dear  Redeemer  to  this  Parpofe,  fhould  not 
Be  lightly  paned  over.  Mat.  xii.  25.  Every  Kiixgdom  divided  againj} 
itfelf,  is  brought  to  Defolafion,  and  e-ver  City,  or  Hcufc,  divided 
ogainft  itfelf,  Jhall  not  fiand,  that  is,  every  Kingdom  tho'  large  and 
fcrong,  yet  if  divided  into  various  FaSions,  is  like  to  be  over- 
thrown, (thus  Be'z.a,  Camera,)  It  was  a  common  Saying  among 
jthe  Hehre^'Sy  like  that  of  ^alufi,  Concordia  res  parnje  crefcuvt, 
difcordia  max'me  dilahuntur,  i,  e.  by  Concord  fmail Things  encreafe, 
feut  by  Difcord  great  are  dellroyM.  Or  of  Cicero,  ^e  domus, 
tarn  fabilis,  que  tern  firma  ci^jitas  efi,  que  nan  odlis,  atque  difl- 
diis,  fundi tus,  pcj/lt  e^verti,  i.  e  what  Houfe  is  fo  ftable,  what 
C  ity  fo  ftrong  and  impregnable,  as  cannot  be  entirely  overthrown, 
by  Hatred  and  Difcord  ? 

Our.  Lord  inftnuatcs,  by  applying  the  aforefaid Proa;^ r^  to  the 
Occafion,  upon  which  it  was  fpoken,  that  Satan  had  more  Saga- 
city, than  to  attempt  to  promote  his  Kingdom  by  Di^vifton  i  and 
may  we  not  learn  Frudence  from  an  Enemy,  Certe  fas  efi  et,  ah 
hofle   doceri. 

Scaliger's  Obfervation  is  truly  applicable  to  Man's  degenerate 
State;  .^'/ri^«/V  ^^  Multitudinem  <vergit,  Antipathittm  continet , 
et  quicquid  'vero  ad  Unitatem  tendit ;  Simpathiam  habet,  i.  e. 
whatever  verges  to  Multitude,  (of  P.ivais)  promotes  A?itipathy, 
but  whatever  tends  to  Unity,  contains  Sympathy.  Opening  the 
Veins  of  the  Body  and  letting  it  bleed  inceiiantly,  (as  poor  Seneca 
was  treated)  does  not  more  direftly  tend  to  its  Deftrudion  than 
uncharitable  Divifions  to  the  Church's  Ruin !  Any  who  will  de- 
liberately read  the  Hijhry  of  the  Church,  may  eafily  fee  what 
difmal  Havoc k,  Di-vifions  have  made  in  it,  for  thefe  Sequent een  Huif 
ired  Years !  In  many  Countries  where  Churches  once  flourifhed, 
have    turned  all  into   Defolation,    and   delivered   them 


i'vifons 


up  to  Mahometan  Delufion,  the  Contentions  between  Con^ 
fixntinople  and  Rome,  tlie  Eafiern  and  Wefiern  Churches,  have 
ihaken  the  Lhriflian  Intereft  upon  the  Earth,  and  delivered  up 
much  of  the  Chriilian  World  to  Papal  BJindnefs  and  Tyranny  ! 
yea,  fuch  have  been  the  Effeds  of  this  dcteftable  Iniquity,  that 
U  would  long  ago  have  rooted  the  Chriftian  Name  from  off  the 
Earth,  if  Almightinefs  had  not  frequently  and  marvelouily  inter- 

pofed. 


The  Nature  and  Danger  of  Schifms.  115 

pofed,  to  prevent  it ;  any  Body  that  wants  to  promote  the  DiJ^ 
grace  and  Defiru£tio7i  of  Christ's  Kingdom  on  Earth,  cannot 
take  a  more  dired  and  efFeftual  Method,  to  that  Purpofe,  than 
by  earneft  and  unwearied  Endeavours  to  di<vide  it,  cither  by 
making  new  Rents^  or  continuing  thofe  already  made. 

In  Confirmation  of  which  the  Words  of  the  Apolile  Paul  in 
his  Epiftle  to  thz  Galatians  chap  v.  ver.  15.  are  remarkable,  hut 
if  ye  bite  and  de^jour  one  another ^  take  heed  that  ye  he  not  con^ 
fumed  one  of  another,  i.  e.  beware  that  you  do  not  wound  or 
tear  one  another,  by  Words  pointed  with  Envy  and  Calumny,  and 
by  injurious  Deeds;  leaft  the  liiue  thereof  fhould  terminate 
in  your  mutual  Overthrow,  and  final  Ruin  !  lead  that  God  who 
is  a  conjuming  Fire^  fiiould  be  provoked  by  your  Impiety  to  fend 
defolating  Calamines  and  a  fwift  Dejiruclion.  There  is  doubtlefs 
an  Allufion  in  the  Words,  hite  and  de'vour  to  the  ill-natur'd  Snarls 
ing  and  farious  Bitcing  of  Dogs,  for  thefe  Things  are  indeed 
more  becoming  fuch  brutilh  favage  Animals  than  Men  k  Chrijiians. 

And  hence  the  Apollle  obferves,  in  the  14th,  16th,  17th,  and 
20th  Verfes  of  the  fame  Chapter,  that  the  whole  Will  of  God, 
containing  our  Duty  towards  Men,  is  reducible  to  this  one  thing 
Love  ;  for  whatever  the  Almighty  requires  towards  them,  is  but 
a  Branch  from  this  Root,  a  Stream  from  this  Fountain  ;  T^he  End 
of  the  Commandment ,  is  Charity  cut  of  a  pure  Hearty  and  Faith  urt" 
feigned:  The  contrary  to  which,  'vi^,  Wr at h.  Strife,  Seditions, 
Herefas,  he  exprefsly  calls  the  manifejl  Works  of  the  Flejh,  the  ' 
Lujiings  of  the  Flejh  againfl  the  Spirit,  Things  contrary  to  the 
Spirit,  fwhich  if  ive  ^walk   in  the  Spirit   lue  Jhall  not  fulfill. 

And  obferve  that  one  of  thofe  Works  of  the  Flejh  is  Sedition^ 
(dichoftaftai,  a  dijiemi  dijio,  fejungo,  diffentio  dijjidium)  DifTention, 
Difcord  ;  the  fame  that  is  elfewhere  called  Di-vifion,  and  Schism, 
confifting  in  an  uncharitable  Alienation  of  Mind,  among  thofe  that 
profefs  the  fame  Fundamentals  of  Religion,  on  Account  of  Circum- 
fantial  Differences  of  Opinion  ;  often  breaking  the  external  Unity 
of  the  Church  of  Christ,  and  dividing  it  into  Parties,  which  fol- 
low different  Leaders,  whofe  Perfons  they  have  in  Admiration  : 
One  faying  he  is  of  Paul ;  another  he  is  of  Jpollos ;  another  of 
Cephas;  and  another  of  Christ.  [Rom.  xvi.  17.  i  Cor.  i.  10. 
And  iii.  3.  xi.  18.  xii.  25.)  What  is  called  Sedition  in  the  State^ 
is  generally  term'd  Schifm  in  the  Church,  but  the  latter  fo  much 
rei'embles  the  former,  in  its  PJfe,  Progrefs,  and  Iffue,  that  it  has 
ibmetimes  the  fame  Name  aflign'd  it. 

And  yet  that  which  makes  this  horrible  Iniquity  the  more  pe- 
rilous and  fatal,  is  that  it  is  feldom  repented  of,  nay,  it  is  com-? 
monly  juftified  by  thofe  that  commit  it,  and  contended  for,  as  an 
Inrtance  of  Spirituality,  an  important  Duty,  and  a  proper  Mean 
to  promote  Christ's  Kingdom.  It's  true  it  may  be  Spiritual,  but 
then  it  is  not  from  the  Spirit  of  God,  but  as  the  Apoftle  James. 
obferves,  the  Spirit  o£  the  De'vi I;  and  to  try  to  promote  Christ'^ 
Kingdom  thereby,  is  juft  as  prudent,  as  to  cut  off  our  Legs  m 
'        -  Q1^.  orde^ 


liG  ^he  Unfui  table  fiefs  of  D  hi/ions^  &c. 

crder  to  quicken  our  Motion  ;  or  pluck  out  our  Heart  or  Bon/jeli 
to  promote  our  Health  !  It  is  eafy  to  convince  People  of  the  Sin- 
fulnefs  of  Snvearing,  or  Drunkennel's^  but  it  is  difficult  to  convince 
them  of  this,  which  is  perhaps  as  much  fpoken  againft  by  the: 
b-'eiied  God,  as  any  6in  in  the  BihL  ;  nay,  fome,  inflead  of  feeing 
Evil  in  it,  father  the  Abomination  upon  God  himfelf,  which  ia 
horrible  BL^fphemy  tho'  undefign'd  !     • 

And  that  v/hich  tends  to  conlirm  Perfons  in  this  unhappy  Mif- 
take,  is  the  Piety  of  fome  that  are  guilty  of  it,  but  we  iliould 
learn  to  dilHnguifh  between  P<'?yi«j  and  their  Actions;  and  to  love 
the  one,  while  we  fpmetimes  reafonably  hate  the  other :  The 
Goodnefs  of  none  can  either  jufiijyi  or  proted  our  Imitation  of 
them  in  what  is  bad ;  all  Men  are  Fanity,  nor  ihould  the  Interefl 
of  '[7uth  be  facrific'd  to  their  Credit^  and  far  lefs  to  their  Hu- 
inourl'  Whatever  good  or  bad  Men  may  fay  in  favour  of  envious 
bitter  Zeal,  and  pretend  to  derive  its  Original  from  Hea^ven,  the 
.Apollle  James  aiiures  us,  that  it  does  not  defcend  from  above,  but 
from  beneath,  from  an  infernal  Source;  and  that  thofe  who  fay 
crherwife,  do  lie  againji  the  I'riitb :  I^ow  unreafonable  then  is  it 
for  any  to  be  offended,  that  others  can't  join  with  them  in  call- 
'^g  Evil  Good,  zrA  Good  Etil.[  Ahd  to  ffeak  E'vil  of  fuch  as 
cannot  rwa  cwith  their}  to  the  fame  Excefs  of  Riot  / 

But  the  aforefaid  uncharitable  Z)/-x'//?o7.'j,  are  not  only  exceed- 
ing contrary  to  the  Credit,  Comfort,  Profpcrity  and  Safety  of  thd 
Church  of  God,  but  likewife  to  all  the  dear  and  honourable  J?r- 
lations  we  faftain  to  God,  and  one  another:  We  are  all  (pro- 
feiredlv)/;^^.a;/^;-f^  of  GOD,  hy  Faith  in  Jefus  Chri/l.  (Gal.  iii. 
a6.)  Mcmhen  of  his  tnyfical  Body.  (Rom*  xii.  5.)  We  are  alfo 
GOD's  building,  felloiv-Ciiizens  ixiith  the  Saints,  and  of  the 
Houf.old  of  GOD.  (i  Cor,  iii.  9.  Ephef.  ii.  19.)  Now  are 
civil  Wars  comfortable  in  a  KingdoT^  F  Or  angry  Contentions  decent 
in  a  Family  among  Brethren  F,  May  I  not  ipeak  to  fuoh  in  the 
Language  of  Abraham  to  Lot^  (Gen.  xiii.  %)  Let  there  he  »# 
Strife  1  pray  thee,  het<ween  me  and  thee,  for  ive  are  Brethren. 
Is  it  a  friendly  Part,  to  wound  or  maim  our  Bodies  ?  Or  can 
.  that  be  the  Safety  of  *^is  Kingdom  which  is  tlie  P.uin  of  all  others  /* 
And  dear  Si  ,  are  no"  fuch  Di/vifons,  exceeding  contrary 
the  to  Hea<venly  State,  where  perfeii  Lo^ve,  entire  Harmony,  and. 
delightful  Union  reign,  without  any  envious  Motion,  or  difcor- 
dant  Jar  forever!  How  then  can  angry  Refentmenta,  finful  Di- 
yifions,  and  ungovernable  Tumults,  lead  to  that  Kingdom  of 
Feac,  of  Uniiy   and  Lo've  F  - 

■  Nay,  my  Brehren,  is  not  fuch  a  wretched  State  of  Things, 
in  fome  refpeds,  worfe  than  the  Kingdom  of  Satan  F  who  has 
a  greater  Regard  to  his  Intereil  than  to  dellroy  it,  by  dividing  it. 
(•/iW.  xii  26) 

'  But  are  not  we  commanded,  to  come  out  from  amon^  them, 
^nd  to  be  fepcrate  and  not  to  touch  the  unclean  Things  and  tcld 
that  the  Lord  ^ill  receive  us^   [z  Cor.  vi.  17. 


Olj e cf  1  ons  agawfi\] mor^  conftdered,  iijr 

T  anfiujer,  Thefe  Words  are  taken  from  1/aiah  Hi.  ii.  to 
which  arejoir.ed  fome  Words  from  Lcvt.  xxvi.  12.  What  the 
I'rophet  fays  conccrnir,g  leaving  the  BahilommiSy  the  Apoftle  ap- 
plies, by  a  Parity  of  Reafon,  to  other  grofs  Idolaters,  which 
likewife  muft   be   forfaken,    as  Groiius  obferves. 

Jj2ti  touch  not  the  Unclean  Thing,  By  unclean  Animals,  and 
unclean  Things,  the  Hebre%vs  mean  Idolaters,  (Ai^.  x.  14.-)  be- 
caufe  abilinence  from  Meats,  pronounced  unclean  by  the  cere- 
monial Law,  was  one  principal  Stone  in  the  Wail  of  Separation, 
between  the  Jci.vs  who  called  themfelves  clean,  and  the  Idola- 
trous Gent  lies  f  whom  they  reckoned  unclean ;  fo  that  this  Text 
does  not  reach  the  Point  at  all,  that  it  is  brought  for,  it  only- 
Ipeaks  of  leaving  Infidels  and  grofs  Idolaters,  that  are  out  of  the 
Communion  of  the  vifible  Church  ;  but  it  fpeaks  ROt  of  breaking 
Commanlon  with  the  Chorch  at  all.  '  ^ 

This  Interpretation,  ihe  \'erfes  inr.mediatelyPreceeding  confirm, 
which  fpeak  in  this  Manner,  ^vhat  Concord  hath  CHRIST  nvith  Be- 
lial ?  Or  nuhat  Part  hath  he  that  helicveth  imth  an  Infidel  ?  And 
*what  agreement  hath  the  Temple  of  GOD  nvith  Idols  P  With 
Belial,  that  is,  either  ift.  with  the  De'vil  who  is  fo  called  by  way 
of  emphafis,  as  elfeWhere  the  ivicked  one  \  for  Belial  fignifies  a 
Kna'vey  or  out  La^ju^  h  the  Seventy  interpret  the  Original  Word. 
Or  2d.  with  his  /..?^;/^.f.  Men  notorioufly  IVicked  zvA  Scandalous, 
who  are  called  Children  of  Belial,  (See  Dtut.  xiii.  13.  Judg.  xix. 
22.  I  Si^m.  i.  16.  and  2  Chron.  xiii.  7.)  i.  e.  what  Portion,  Com- 
munion or  Society  ha'ch  Chrifi  with  the  Deijil,  or  profane  Idolaters  F 
This  was  a  common  Phrafe  among  :he  Hebrenvs,  See  Jof.  xxii,  24. 
What  ha-veyoii  to  do  wuith  tlin  LORD  GOD  of  Ifrael  ?  What  agree- 
tnciit  hath  the  Temple  of  GOD  with  Idols  F  i.e.  What  religious 
Confederacy  or  Communion  can  we  who  are  Members  of  the 
Ciiurch  of  God  and  Temples  of  God,  have  with  Infidels,  or  the 
Worlhipers  of  Idols ;  who  are  the  Temples  of  Idols,  that  is  of 
the  Z)^i^// worOiip'd  in  them;  to  this Purpole  fpeak  many  learned 
Interpreters.* 

To  fiippofe  that  it  intends  a  feperation  from  the  vifible  Church, 
uipon  the  Acc2'^nt  of  Circumjlantials  not  impos'd,  is  in  effeft  to 
fay,  that  Almighty  G©i.  CDmmands  pofitive  Contradidions,  be- 
caufe  he  elfew^ "e  enj  'is  fuch  to  receive  eacli  other  ;  and  there- 
fore lias  S '  ■  is  mall  needs  be  falfe  from  which'  fuch  a  Con- 
tradiclion  ilows. 

^  It  is  true  if  any  Church  impofes  CircumJIantials  upon  us,  a- 
gainft  our  Confciences,  as  Ter/tis  of  Communion,  we  mull  obey 
God  rather  than  Man,  in  forbearing  to  communicate  with  them  ; 
and  if  divine  Providence  offers  an  Opportunity  of  enjoying  re- 
ligious Privileges,  without  fuch  Impofitions,  no  doubt  we  may 
peaceably  and  charitably  withdraw  and  embrace  it :  This  is  far 

from 

*    Beza,  Pifcator,  Erafmus,  Menochius,  Drufius,  Grotlus^  Vorftiufe 

;geger us,  Baxter,  Pooj,  =    .  .         .     .       . 


Ii8  Ohj e Siions  agawfi\J mon  conftdered. 

from  Schifm^  which  chiefly  confifts  in  an  uncharitable  Allienattotf 
of  Mind  froTti  our  Brethren :  And  hence  the  Apoftle  fpeaks"  of 
Schifms  among  the  Corinthians y  who  met  at  the  fame  Sacramental 
Table.  ChiUing^xiorth^  Halc:^  and  Dr.  H.'More  have  jiifiiy  afier- 
ted,  *  That  if  the  Pope  had  impofed  but  one  lye  to   be  fubfcribed, 

*  or  one  Sin  to  be  done,   and  faid  all  Nations  and  Perfons  that 

*  do  not  this,  are  no  Chriftians,    or  fhall   have  no  Commur.ion  with 

*  the  Church  :  The  Man  that  refuf  h  that  impofed  Lye  or  Sin,  is 

*  guiltlefs  of  the  Schifm,  and  doth  but  obey  God  and  fave  his 
«  6oul ;  and  the  Ufurfer  that  impcfcth  them  will  be  found  the 
f  henious  fchifmotick  before    God,   and  the   Caufe   of  all  thefe 

*  Dl-vifions  of  the  Church.'*  .  . 
Some  draw  an  Objeftion  againil:  Union  from  thefe  Words  of  God 

to  \^e.Yxo'^\itl  Jeremiah^  (chap.  xv.  19,  20.)  Let  ihefn  return  unto 
thee,  but  return  not  thjU  unto  them,  and  1  nvlll  make  thee  unto 
this  People  a  fenced  brazen  Wall,  and  they  fhall  fght  againjl  thee\ 
'hut  they  Jhall  not  prevail  againji  thee. 

Answer,  I  think  Mr.  Pool  gives  u:  the  true  meaning  of  the 
sforefaid  Place   of  Scripture,  in  thefe  Words,  *    He  chargeth  the 

*  Prophet  to  keep  his  ground  and  not  to  go  over  unto  wicked 
f  Men,  but  to  ufe  his  endeavour  to  reduce  them  to  that- 
'  Obedience  he  yielded  to  him,*  Do  not  flatter  them  or  con- 
form to  their  Evil  Pradice,  but  labour  to  reclaim  them  and  bring 
tkem  under  the  Yoke  of  God,  declare  faithfully  what  I  have 
commanded  thee  ;  to  this  Eiied  fpeak  Cal'vin,  Junius  and  Gro- 
tius.  ^o  that  v/hat  is  forbidden,  is  a  criminal  Negled  of  Dutyj 
a  criminal  Compliance  with,  or  conformity  to  what  is  E'vil ;' 
but  to  feek  Peace  with,  and  Union  to  our  Brethren,  v^'ho  hold 
the  fame  Foundation  Principles,  and  are  regular  in  Life,  is  fo 
far  from  being  Evil,  that  it  is  pofitively  commanded :  Hence  it 
appears,  that  the  Text  aforefaid,  is  foreign  to  the  Point  for 
which  it  is  aduced.  To  take  the  aforefaid  Scripture  in  any  o- 
ther  Senfe  than  I  have  given  of  it,  makes  it  contradict  many 
pofitive  divine  Precepts,  which  enjoin  us  to  en/ue  Peace,  to  leai'e 
our  Gift  at  the  Altar,  and  go  firji  and  be  reconciled  to  our  Bro- 
ther ;  and  therefore  any  other  Senfe  of  the  Text  cannot  be  true, 
for  God  cannot  command  Contr?di£lions.  ' 

•  In  reading  the  late  Chrifiian  Hijiory,  compofed  by  Mr.  Prince 
of  Boflon,  I  could  not  but  obferve  in  the  Accounts  he  gives 
of  many  Reverend  Minifters  of  Ne^^-England,  who  favoured  the 
kte  revival  of  Religion,  that  notv/ithftanding  of  their  Zeal  for 
that  bleffed  Work  of  the  moil  high  God,  they  IHU  retained 
charitable  Sentiments  of  their  Brethren,  who  differed  from  them 
in  Opinion  upon  that  Head,  and  fpoke  honourably  of  them  : 
This  is  an  Example  well  worthy  of  our  Imitation,  which  may  it 
pleafe  the  God  of  Peace  and  Love,  to  encline  and  enable  us  all 
to  conform  to. 

Objection,  But  iJue  mufl'not  partake  of  other  Mens  Sins^ 
(l^Tim.   V.   22.) 

/  jinf^jr^  It  is  very  true,  we  muft  not  partake  of  them  by 

Confetti 


Ohje5!ions    ccnfidered.  119 

tlonfent,  either  negati'vcly,  by  neglefting  any  I>uty  inctilribent  on 
us  for  the  Prevention  or  Cure  thereof;  or  poftti'ucly  encouraging 
it  by  our  Council  or  Example^  but  when  you  have  done  all  that 
is   your  Part  to  oppofe  and  prevent  it,  the  Sin  is  not  yours. 

To  fuppoie  that  your  Prefence  ot  joining  in  public k  Or^/j7««f^'.<", 
makes  you  Gnilfy  without  your  Confenty  is  ridiculous  Nonfenfe : 
For  at  this  Rate,  as  was  hinted  before,  all  focial  Worlhip  muft  be 
deftroy'd.  For  if  by  joining  in  Communion  with  them  in  out- 
ward Ordinances,  we  are,  contrary  to  our  Confent,  made  parta- 
kers of  one  Sin  of  our  Brother,  why  not  of  all  his  Sins,  by 
the  fame  Rule  ?  And  if  of  his,  why  not  of  every  other  Man's 
that  we  join  in  Worfhip  with  ?  It  is  abfurd  to  imagine  with  Tome 
Ignorant,  tho'  well  meaning  People,  that  we  partake  of  this 
Guilt  at  the  Sacrament  only,  for  we  join  in  religious  Worfhip 
with  them  in  other  Parts  of  it,  fuch  3s  Prayer  and  Praifesy  as 
really  as  there ;  and  therefore  the  aforefaid  Glofs  will  make  us 
guilty  of  all  the  ^^ins  of  every  one  that  we  join  with  in  Worlhip, 
either  in  our  Families  or  publick  Aflemblies.  And  if  the  Cafe 
be  fo,  Reafon  will  teach  us,  to  avoid  with  great  Care,  all  private 
and  publick  WorffAp^  for  the  fake  of  our  Safety,  to  prevent  our 
Ruin  and  Damnation  ;  and  yet  the  Almighty  enjoins  both,  to 
|)romote  our  Benefit  and  Salvation. 

Now  how  can  thefe  Things  confift  together  ?  Can  it  be  rea- 
fonably  fuppos'd,  that  an  all-wife  and  gracious  God  would,  in 
order  to  promote  our  good,  enjoin  us  to  ufe  any  Method  which 
would  bring  upon  us  the  Guilt  of  inumerable  Tranfgrefiions  ?  ^y 
fhe  aforefaid  Obje(r::on,  confidered  in  its  juft  and  natural  Confe- 
quences,  all  private  and  publick  Worfhip  are  entirely  overthrown^ 
becaufe  all  Men  that  we  do,  or  can  allbciate  with  in  this  World, 
are  imperfedl  Creatures,  guilty  of  Multitudes  of  Sins,  which  ac- 
cording to  it  becomes  ours,  on  our  worfhiping  Jeho'vah  with 
them,  according  to  his  Command  ;  and  therefore  it  does  not  only 
deftroy  private  and  publick  Worlhip  altogether,  but  calls  bafe 
Blafphemy  upon  the  blelTed  God,  as  if  he  was  an  Enemy  to  his 
Creatures  as  fuch,  and  enjoined  a  Religion  upon  them  that  tend- 
ed direftly  to  promote  their  eternal  Damnation,  and  that  under 
the  Pretext  of  Kindnefs  and  Love  !  But  where  is  the  Senfe  of  our 
being  Guilty  of  the  Sins  that  we  never  confented  to  either  vir^ 
tuaJly  or  adually  ? 

FuT  priay  obferve,  that  God  is  not  only  blafphemed  by  the 
aforefaid  OkjeBion,  and  all  prin)at£  and  publick  Worfhip  overthrown 
but  likewife  all  Church  Go<vernment  is  entirely  unhingM  ;  for  un- 
under  the  ubrage  of  it,  every  one  that  is  Ignorant  enough,  and 
rjclin'd  to  ht  2.  proud  Separatijl,  (the  Charaft^r  of  the  Phuri/ees  of 
:^ld)  may  according  to  their  humour  pretend  DiJfatisfaSiion  with 
fome  circumjiantials  in  Principle,  or  fault  in  PraSiicCf  either  in  the 
Minifler  or  fome  of  the  Communicants,  where  they  were  wont  to 
join,  and  fo  pack  of  abruptly  as  the  fit  takes  them,  agreeable  to 
the  wild  flights  <5f  their  ungovernable  Fancy :  According  to  this 

Fl^n 


120  OhjeUtons  ccnjidered. 

Piatt  ev«ry  Member  of  the  Eody  takes  upon  himfelf,  without  anjf 
Authority,  the  Go^ernmmt  of  the  whole,  the  Rule  of  which  is 
humour  and  caprice,    . 

Surely  if  People  w-ere  more  watchful  over  their  own  Hearts 
and  Ways,  they  would  have  lefs  of  the  leanjct?  of  the  Phariftes, 
that  is,  oi  t\itiv  proud feparatirgDtJl^C'Jition  from  others,  lefs  of  their 
Sonfjerfie/s  and  Se^verity  in  cenfuiing  ot"  others,  for  not  Ty thing  Mint 
and  Annis  and  Cur/min^  jor  not  beirig  fo  good  as  they  are  forfooth, 
or  even  fit  to  converfe  with  them,  ikar  how  the  Almighty 
fpeaks  of  fuch,  (Ifa.  Ixv.  ,2,  5,  5.)  /  ha^ve  fpread  out  n-.y  Hands 
all  the  Dayy  unto  a  rehellio:is  People^  ivhich  ijcalkcth  in  a 
nvay  that  ixias  not  good,  after  their  cn;jn  Thoughts  j  a  People  that 
fronjoketh  me  to  anger  continually  to  my  Fact  j  ivhich  fay  Jiand  by 
ihyjelf,  come  not  near  to  ?ne,  for  I  am.  holier  than  thou  :  Ihofe  are 
a  fmoke  in  my  Nofe,  a  fre  that  hurjteth  all  the  Day. 
..  Upon  which  Mr. //t-wy  gloffethjuftly  as  follows,  "  The  mod 
"  provoking  Iniquity  of  the  Jevjs^  in  our  Saviour's  Time,  was 
•*  their  Pride  and  Hypocrifyy  that  Sin  of  the  Scribes  and  Pharifees, 
•*  againft  which  Christ  denounceth  fo  many  Woes.  They  fay, 
**  fland  by  thy  felf,  keep  off,  get  thee  to  thine,  fo  the  original  is, 
"  keep  to  thine  own  Companions,  but  come  not  near  to  me, 
**  leaft  tKou  pollute  me  ;  touch  me  not,  I  will  not  allow  thee 
"  any  familiarity  with  me,  for  I  am  holier   than  thou,  and  there- 

V  fore  thou  art  not  good  enough  to  converfe  with  me,  I  am  not  ai 
*.'  other  Men,  nor  enjen  as  this  Publican,     They  thought  themfelves 

V  holier  than  any,  better  than  any  of  their  Neighbours,  Thefe 
*'  are  a  Smoke  in  my  Nofe  faith  God,  fuch  a  Smoke  as  comes  not 
"  from  a  quick  Fire  which  foon  becomes  glowing  and  pleafant, 
**  but  from  a  Fire  of  ^^et  Wood,  that  burns  all  the  Day,  and  is 
**  nothing  but  Smoke.  Note,  nothing  in  Men  is  more  Odious,  and 
*'  OfFenfive  to  God,  then  a  Proud  Conceit  of  themfelves,  and 
**  Contempt  of  others,  for  commonly  thofe  are  moft  Unholy  of 
**  all,  that  think  themfelves  Holier  than  any. 

There  were  many  Corruptions  in  the  Churches  at  Corinth,. 
Galatia  and  Laodocea,  but  we  read  of  no  Command  to  fcparate 
from  them  on  account  thereof. 

Give  me  leave  to  confider  one  OhjeBion  more,  which  is  this, 
<vi%.  That  our  Brethren  of  the  prefent  Synod  oi  Philadelphia,  have 
oppos'd  the  twhole  of  the  late  Work  of  God  in  this  Land,  and 
afcribed  it  to  the  De^il ;  in  fupport  of  which,  thefe  Things  follow- 
ing are  alledg'd,  viz. 

A  Satyrical  Lampoon,  entitled,  tie  Wandering  Spirit.  But  fee- 
ing that  Peice  was  Anonymous,  (had  no  Name  afnx'd  to  it) 
and  was  never  own'd  by  oar  Brethren,  as  a  Body,  it  cannot, 
without  manifeft  Injuflice,  be  afcrib'd  to  them,  as  fuch  ;  nor 
is  there  any  certain  or  fufficient  Proof,  that  ever  it  was 
own'd  and  approv'd  of  (in  all  its  Parts)  by  any  one  of  them, 
fo  far  as  I  know :  And  if  there  was,  it  can't  affei^  the  whole, 
is^efs  the 'like  Proof  can  be  offered  againll  them. 

Again, 


Ohje^ions  againJlVvAon  confjersd.  121 

Again,  Th^  ^erij^s  are  produc'd  as  another  Proof,  in  Con- 
lirmation  of  the  Charge  ;  to  which  ii  may  be  reply'd,  That  not- 
withdandir.g  of  fome  flighty  Reprefentations  ot  ihs  late  religious 
Commotions,  interlpers'd  in  fome  Paliages  oi  tiiofe  V/nting^  ; 
yet  I  know  not  that  they  aflign  any  of  them,  ind  much  lefs  all 
cf  their.,  to  the  D^njil :  Moreover  it  Ihould  be  corfidered,  tnat 
theft;  Books  were  Ar.or.ymusy  and  never  approv'd  hy  the  ^ynod  of 
Phiiuihl-^hia,  by  any  aathoritative  judicial  Act,  nor,  fo  far  as  I 
know-,  by  any  of  their  inferior  Judicatures,  as  fuch,  and  therefore 
cannot  be  juftly  charged  upon  tiiat  Body  as  their  Aft  and  Deed,  ^ 

EuT  the  following  Paragraph  of  the  Pro/t/,  pageH.  is  tho't 
by  fome  to  be  a  fufncient  Evidence  of  the  Charge.  The  Words 
^re  thefe  *  6.  Their  preaching  the  Terrors  of  the  Law  in  fuch 
'  I'/lanner  and  ^aledl  as  has  no  precedent  in  the  Word  of  God,  buc 

*  rather  appears  to   be  borrow'd  from   a  worie  Dialed:,    and   fo 

*  induilriou fly  working  on   the   PalTions   and   Affections  of  weak 

*  Miixds,  fo  as  to  caufe  them  to  cry  out   in  a  hideous   Manner, 

*  and  fail  down  in  Convulfion-like   Fits,   to    the  marring  of  the 

*  profiting  both  of  themfelves  and  others,  who  are  fo   taken  up 
'  in  feeing  and  hearing    thefc  odd   Symptoms,  that  they  cannot 

*  attend  to,  or  hear   what  the  Preacher  fays ;    and  then  after  all, 

*  boailing  of  thefe  Things  as  the  Work  of  Gad,  which  we  are  per- 
^  fwaded  do  proceed  from  an  inferior  or   worfe  Cauie.' 

The  infufficiency  of  this  Evidence,  may  be  plainly  perceived 
by  confidering,  that  it  is  only  fome  exceptionable  particulars  that 
^re  opposed  in  the  preceeding  Paragraph,  fiz.  an  unfcriptural 
JJodi  of  preaching  the  Terrors  of  the  Law,  an  induftricus  iiork' 
i;;|-onthe  Pajfions  oi  nxeo.k  Minds,  caufmg  hideous  outcries^  and 
falling  dotvn  in  Convulnon-likc  Fits,  and  boafiing  of  thefe  Things 
as  the  IVork  of  God.  Now  are  any  of  thefe  Things  a  Parr,  or 
ail  of  them  together,  the  IVork  tf  God  we  have  beer  contending 
for,  or  any  Part  of  it,  any  neceffary  Apendnge  of  it,  ^r  any  Evi- 
dence of  it  ?  \\  we  fay  Yea,  we  ourfelvcs  brand  the  Work  of  God 
with  Scandal  and  Ridicule,  if  nay,  then  thc-fe  Thin -^ »  come  from 
an  inferior  or  vvorfc  Crs«/?.  Pray  is  not  Nature,  a  Caufe  inferior 
to  God,  and  worfe  then  him  ?  And  does  not  Ci6^r//y  oblige  us, 
to  put  the  moll:  mild  Conilru(?. ion  upon  others  Woru  ,  that  they 
can  in  Reafon  bear  ?  The  Senfe  I  have  given  of  th  Words,  is 
eafy  and  natural,  but  the  other  is  a  Force  upon  them  i  pray  does 
it  not  look  more  like  the  ilrength  of  Prejudice  then  Argument, 
to  turn  Particulars  into  Generals  or  Univerfals,  and  put  the  har- 
dcli  Interpretation  upon  Words,  that  they  can  pofTibly  bear.  The 
Words  of  the  Paragragph  are  particular  and  limited,  boafiing  of 
THESE  Things,  rs  tk:  <vjork  ofGODy  if  any  were  Guilty  hereof, 
(as  doubtlefs  our  Brethren  were  fo  inform'd)  they  were  to  be  pitied 
for  their  Weaknefs,  and  if  any  of  the  younger  Minilters,  im- 
prudently aggravated  to  an  exceffive  pitch,  the  Paluons  of  the 
diicrefb'd,  by  an  unfcripturai  or  unfeafonable  Inculcation  of  Terrors, 
{at  any  Time)  it  was  certainly  very  wrong ;   but  whether  there  was 


R 


any 


122  OlijeLl'ions  cgainftXJn'iOn  conJlc.ered. 

any  Foundation  for  this  Charge,  in  any  Degree,  it  is  not  my  Eafi- 
nel's   at  prefent  to  Inquire  ? 

In  a  V/ord,  whatever  unadviftd  ExpreiTion?,  in  private  Con- 
verfation,  might  polfibly  drop  from  the  /.//-j  of  fome  of  our  Ere- 
thren  in  a  heat  of*  Fapofi,  or  ferment  of  Difpute,  (in  difpr.rnge- 
ment  of  the  Work  of  God)  -many  Years  agone,  which  Methinks 
it  is  now  high  Time  to  forget,  yet  upon  Enquiry  I  cannot  f rd 
any  United  Testimony  of  their  Body  upon  ^^fo/-/2^  againll  the 
late  REVIVAL  of  Religion,  (truly  fo  calied)  not  one  by  which  they 
deny  the  Reality  of  it,  and  far  lefs  aicribe  it  to  thei)^^//.  New 
whither  it  is  Reafonable  or  Charitable,  for  any  to  fuffcr  their 
Minds  to  be  inflamed  v/ith  prejudice  againll  their  Brethren,  by 
unprov'd  reports,  judge  ye  ?  It  never  was,  nor  1  beHeve  ever  can 
or  will  be  prov'd,  againil  the  prelent  Synod  <(bf  Fhiiadelphia^ 
That  they  have  geneially,  univerlally,  or  as  a  Bodv  afcrib'd  the 
late  re'vi^jal  of  Religion  (truly  and  properly  fo  call'd)  to  the 
Detilf  and  therefore  however  Pious  our  Defigns  are.  it  is  no 
A5l  O^  FriendfrAp  to  Truth,  10  J ujlicr,  to  Charity,  or  to  tho  Peace 
and  IVeal  of  Christ's  vifible  Kingdo'/n,  to  receive  or  fpread  fucli 
Charges,  as  direflly  tend  to  create,  encreafe,  and  confirm  Pn- 
judicesy  and  enfiame  refentments  againil  our  Breihren,  widen  the 
Breaches  of  Zyon  as  the  Sea,  and  make  her  if'ouj.ds  Llecd  a  frt^'i^,^ 
and  rejed  a  Remedy  :  May  God  in  Mercy  to  his  poor  Church, 
Pardon  and    Refoini   fuch  unaccountable  Conduft  ! 

Pray  may  not  an  Acknowledgement  be  as  reafonably  dcfir'd 
of  us,  for  Licencing  and  Ordaining  contrary  to  the  Ad;  of 
tne  Synod,  as  we  can  defirean  Acknov/ledgement,  upon  the  Account 
of  the  Protest  ?  But  can  we  make  luch  a'l  Acknowledgment  ?  No  ! 
for  whither  we  did  right  or  wrorg  in  Licencing  kz.  we  did  it  in  the 
integriiy  of  our  Hearts,  as  believing  it  io  be  our  Duty  ;  &  if  we  wou'd 
exercife  the  lame  Charity  towards  our  Brethren,  as  we  defire  to- 
wards ourfelvcs,  ,in  this  Cafe,  wou'd  not  we  believe  that  they  pro- 
teiied  againil  us  with  the  like  Integrity,  from  an  Apprehenfioa 
**  that  the  Chtrch  was  in  no  fmall  Danger  of  expiring  out  right, 
*'  and  that  quickly  as  to  the  Form,  Order  aKd  Coniiitution  of 
"  an  Organiz'd  Church".  (As  they  themfelves  exprefs  it  in  the 
rth  Page  of  the  Protefl)  and  if  fo  whither  their  view  of  Things  was 
right  or  wrong,  if  they  remaki  of  the  fam.e  judgment  how  can  they 
acknowledge  without  'inning  againil:  Conicience  ?  And  thus  by 
infilling  on  Acknovv'ledgrrents,  che  way  to  Union  is  as  eiTedually, 
a.s  uncharitably,  unfcripturally,  and  unreafonably  fliut  up, 
without  any  probability  of  an  Alteration  -,  and  is  not  this  a  la- 
men;  able  Cafe  ?    Surely  it  is  ! 

Now  in  order  to  avoid  uncharitable  Di'vifiovs,  and  Tumults  \ 
it  is  nectfi'ary  to  beware  of  Pride;  for  as  Svlomon  obferves.  It  is 
onl)  by  Pride  that  Ccr.tc.ition  comes,  (Prov..  xlii.  lo.)  And  elfe- 
vvliere  he  declarcth,  that  a  prcud  Spirit  Jiirreth  up  Strife  ;  this 
Rial.es  Men  cZiiy  :o  be  provok'd,  and  liard  to  be  reconciled,  the 
proud  Man  is  always  aiming  at  fonic  higher  Mark  of  Honour ; 

ar4 


1 


T)ire5Iwns  to  prevent i  cr  heal  Tj\v\(\ons,  I2j 

and  if  Peace  and  Union  won't  anfwer  that,  War  and  Division  fiiall ; 
what  elie  but  Ambidon  made  War  in  Keaven  itfelf  ?  Pride  inclines 
us  to  obtrude  with  Violence  our  Opinion  even  in  leiier  Things  upon 
others,  and  unjuflly  deny    them  the  Liberty    we   defire  for  our- 
Iciyes.     And  therefore  we  are  told,    that  the  Overfeer   or  Paflor 
of  a  particular  Ftoek,  or  Biihop  fhould  be  no  No'vice,  leaji  being 
lifttd  up,     or   puffed  up  n^nth  Pride,     he  fall  into   the  Condemna- 
tion of  the  De-^il.  (i  Tim.  iii.  6.)  it  was  doubtlefs  upon  the  Ac- 
count of  Pride,    that    the   Apofile  John  complains    of  Diotrephesj, 
who  thro'  Love  to  Preheminsnce,  refufed  to  receive  t.\iQ Brethren,  and 
forbid  them  that  ^oula,    yea,  and  caji  them   out  of  the  Church  ; 
prating   again  ft  them  'vAth  malicious  IVords,   (3  '^okn  9,    lo.)    But 
on  the  contrary    Humility   will   incline  us   to  dwell  at  home,  and 
thmk  ourfelves  unworthy  of  the  Communion  of  our  Brethren,  and 
to  be  moft  quarrelfojfie  againfl  our  own  Corruptions  ;  it  will  cnclins 
us    to  do  nothing    in   Strife  and  Vain-glof),     but     in    lonxilinefs    of 
Mind,   each   to  tfteem  the  other,    better  than   himfelf.     It   will  in- 
cline us  to  reckon    ourfelves,  the    Chief  of  Sinners,    and  far   lefs 
than   the  lenft  oj  all  Scints. 

O,  how  precious  and  amiable  is  this  Grace,  in  the  efteem  of  Go  d 
and  good  Men.!  This  iliould  be  our  conllant  Garb,  our  conflant 
Ornament,  with  which  we  ihould  be  cloathcd,  and  without  which 
we  are  indeed  naked,  and  deform'd  ;  lie  that  hiimbleth  himfelf 
{hall  be  exalted,  (but  Pride  goes  before  a  Fall,  and  a  high  Mind 
before  Deft  ruction,)  In  fuch,  God  dwells;  to  fuch  he  gives  In- 
creafe  of  Grace  ;  and  fuch  he  guides  in  his  V/ay,  but  the  Proud 
he  looks  en  afar  off':  And  hence  the  Apoftle  cautions  us  againft 
being  ivife  in  our  oi-jn  Conceits,  and  minding  high  Things,  (Rom. 
x\\.  16.) *i  e.  Things  above  our  Capacities  and  Callings,  and  that 
we  {houjd  not  think  over  highly  of  ourfdues,  but  foberly  as  <vje 
ought  to  think,  (Rom.  xii.  3.)  alia  phrcnein,  eis  to  fopronein  ;  which 
was  the  Pfalmift's  Senciment  and  Practice.  [Pf.  cxxxi    i.)  * 

Nor  is  it  lefs  necexTary,  to  beware  of  narro<vjnefs  of  Souli 
which  not  only  the  V/armth  of  fome  Men's  tempers,  difpofes  them, 
to,  as  well  as  their  ccn^cerfing  with  Juch  only  who  are  of  their 
turn  of  Mind,  and  fnall  Stature  in  refpeft  of  Kr.o^jisledge  j  but 
efpecially  their  Unacqiiaintednefs  with  the  Hiftory  of  the  Church 
of  Christ  in  pad  Ages,  as  well  as  with  its  prefent  State  through- 
out the  World.  If  religious  People  did  but  know  the  great 
Mi/chief  that  Divifions  have  done  in  former  Times,  to  the  Church 
of  Chsist,  they  would  not  pretend  to  reform  her,  by  that  which 
has  almoft  proved  her  P^uin  :  Or  uncharitably  confme  the  Church 
of  Christ  within  the  nznow  Compafs  of  a  l\ui-Jhell,  I  mean  a 
few  6W/V//r/ of  their  own  lupenine  Caft  or  Party ;  and  fo  rob  the 
Redeemer,  of  his  vifible  Kingdom  on  Earth  almoll:  altogether. 

Farther  it  is  likewife  exceeding  necelTary,  in  order  to  pre- 
ferve  the  Union  of  the  vifible  Church,  to  avoid  altering  the 
Terms  of  Communion   which  Christ  has  fix'd;    we  Ihould 

R  2  let 

*   So  Chryfoflom,    Erafmus,  Bsia,  Grotlui, 


f  14         DireSfhns  io  preDun!^  or  heal  Divifions. 

let  Matters  Hard  as  oar  Lord  has  left  them,  and  not  pretend  tfiJ* 
make  any  new  Tcrrrrs  of  CvrnfTiunioity  or  make  any  thing  neccffary 
to  the  Union- of  the  Church,  which  Christ  has  not  made  ne- 
celfary.*  Mlnzfiers  are  but  Servants,  as  their  Name  fignifes,  and 
therefore  fhould  not  Lord  it  over  their  Brethren,  and  uiurp  the 
Legijlatcr^s  Place,  or  attempt  to  be  Maimers  of  our  Faitk,  No  1 
Christ,  and'  none  but  Christ,  is  O'jr  Kino,  in  Matters  parely 
religio-js  ;  tho'  i\\t  Church  it  is  true,  haj;  an  eirccutive,  yc:  :lie  has 
no  Ugif^atinje  Authority y  nor  is  there  zsij  Need  of  it,  the  holy 
Scriptures  are  a  compleat  ic^^/(?,  able  to  i>:?ah  theMzt  ofG^dperfetty 
and  thoroughly  furni^^cd  to  foery  godd  V/ork.  And  if  there  was 
Need,  the  Church  has  no  Capacity  equal  to  that  Province',  her 
Bufin-efs  is  to  obey  fhe  Precepts  already  ifiued  forth,  by  the  royal 
Ju'horiiy  of  Zycn^  ^i"T,-  s.nd  not  to  obtrude  new  cnes  of  her 
(y,vn  Invention,  which-  icrvc  only  to  enllav*  thfi  Confcienccs  of 
Men  to  £.  hnn  an  Juthorityy  to  divide  the  Mediator''^,  K.irigdo'n  into 
niiniberl^fs  Parts,  and  drr*v7  kis  SubieSts  from  their  Allegiance ,  to 
their  rigJuful  Lord  and  o*^v;y;^?/. 

It  u  alfo  neceiiary,.  Sirs,  to  beware  of  enflaving  ourfelves,  to 
JttiV  Pa.ny  of  Men,  by  confining  all  our  ReJpeil  to  them,  to  the 
Neglecl  of  otliers ;  and-  m.aicin^;  them  Majfers  of  our  Confciencesy 
becaufe  of  their  Pieiy  %  fo  as  to  take  for  granted  what  they  fay, 
by  an  i^nplicit  Faith,  without  examining  it ;'  or  fo  as  to  be  fla- 
\ i{hly  .c/r^ji'./ to  contradiil  them;  No!  my  Brethren,  we  muil  not 
judge  of  Dci^z/.v^j  by  the  Perfons  thai  hold  them  >  tho' this  is,- 
alas,  almcft  as  comniort,.  as  it  is  pcrverfe  and  fatal;  but  by  the 
fVcrd  of  God,  which  is  our  only  Rule  ;  fomiCtimes  it  happens  that 
a  bad  Man  is  in  the  Righ'%  y.nd  a  good  Man  in  the  V/rong. 

Nevertheless  the  7«^^'^^^''' of  the  ^^vi  and  experienced,  ia 
whom  the  f.erce  Fires  of  Touth  arc  abated,,  (which  fome  call 
Zeal,  but  falfely)  not  only  by  the  Influence  of  Tears,  but  by  far- 
ther Acquaintance  wiih  themlelves,  (in  a  great  Variety  of  ViciJJt- 
tdudes,  zvA  '■fojlings  upon  this  turbulent  Cceau)  as  well  as  v/ith  the 
teil  of  Mankind,  and  by  more  deep  and  calm  Searches,  into  the 
'Meaning  of  the  Scriptures,  and  Uijlory  of  paft  Ages :  I  fay  the 
judgment  of  luch,  is  more  to  be  valu'd,  and  efpeciaily  in  Mat- 
ters that  concern  the  Peace  of  the  Church  of  God,  than  the  in- 
digefted  Nnticns  of  rajh-headedy  fiery  and  unexperienced  Youth : 
Yet  the  Judgment-  of  none  fhould  be  taken  without  Tryal,  as  the 
great  Apoflie  Paul  humbly  acknowledges  concerning  himfelf,  that 
when  he  was  a  Child,  \\q  jpake  as  a  Child;  Co  had  others  his  Hu- 
tniLity  they  v/ould  acknowledge  the  fame  Thing;  but  it  feems,  as 
if  many  imagia.d  themfeives  Men  in  Knowledge,  without  ever 
•fading  thro'  the  Infant  Age ;  contrary,  to  the  Order  of  Nature^, 
and  ot  God;  and  confequcntly  conceit  that  their  Knowledge  is 
miraculous,  in  an  Age  long  after  Miracles  have  ceafed  ;  bat  can 
£ive  no  Proof  of  this   extraordinary   Attainment,    excepting  vain 

a-niL 

*'  To  the  aforcfaid  Purpofc  fjpeaks  Dr.  StlllinzfkfS^ 


DlrcUicns  ts  prevcn'^  cr  heal 'DW\\\or\%         125- 

and  ftrong  Confidence  in  their  own  Opinion,  (refpcftin^  little 
Things)  and  a  C  ontempt  of  the  Opinion  of  others,  who  had  the 
IVlisfortcine  not  to  know  fo  much  at  firfl  as  afcerwards ;  both 
which  are  infuiT.cient  Vouchers ;  but  when  the  Apolile  grew  to 
the  Stature  of  a  Men,  he  v*'as  not  alharned  to  put  a'v:oy  Childijh 
things  ;  npr  fnould  others,  to  follow  his  Example,  how  much 
foever  they  may  fufFer  for  it,  by  fuch,  who  would  feem  to  h^v« 
it  underitood,  that  they  are  infallible^  and  that  Wiidom  muil  die 
with  them. 

Farther  any  that  defire,  to  promote  the  Veace  zn^Umon 
of  Christ's  Kingdom,  fhou'd  beware  of  mcdling  with  the 
Faults  of  the  MirAjhrs  cf  it,  in  fuch  a  Way  ar>  tends  to  Lifpayage 
them  and  Ohjirud  their  nfefulnefs ;  no  doubt  they  may  and 
ought  to  be  reprov'd,  when  there  is  need  of  it,  bat  this  ought 
to  be  in  their  prefence,  with  Humility,  Aueknefs  and  Lu^e^ 
io  as  tends  to  promote  their  Cure  j  (and  hence  we  are  di- 
refted  to  entrsat  an  Elder  as  a  Father.)  Not  by  Backbiting 
and  Slandering  of  them  in  their  abfence,  or  threatning  and  reviling. 
them  hi  their  prefence,  which  has  no  other  Tendency  but  to  ex- 
prefs  our  fmful  Refenttmnts^  inflame  theirs,  and  render  bothr 
Contemptible  ! 

Nor  fhould  we  forget,  what  the  facred  Scriptures  inform  usy 
©f  the  Mutiny  of  Corah  and  his  numerous  Companions,  "jjho  gather''^ 
the?nfel'ves  together,  againji  Mcfes  and  Aaron,  and  faid  unto  them^ 
ye  take  too  tnuch  upon  you,  Jteing  all  the  Congregation  are  Holy^ 
i'very  one  of  then:,  and  the  LORD  is  among  them,  ivhertfore  torn, 
lift  ye  up  ycurfel'ves,  ahorje  the  Congregation  cf  the  LORD  ?  The 
ifjice  of  which  Mutinv  was  exceeding  dreadful!  [Stt  Num.  xwi.) 
My  Brethren  fairh  the  ApolHe  j'a?nes,  be  not  many  Majlcrs^ 
(Didafcaloi,  teachers)  kno<vji7tg  that  ye /ball  recei've  the  gnater  Con^ 
demnation^   (Jam.  iii.) 

And  (hou'd  not  fjch  as  are  defirous  of  Peace,  and  Union  be- 
ware of  looking  with  an  en'vious  Eye,  upon  the  Conducl  of  others^ 
only  to  carp  tind  accufe  ?^  Yes  Surely,  we  fnoa'd  be  more  ready 
to  obferve,  wliat  is  good  and  commend  it;  let  us  imitate 
the  Bee,  that  feeds  on  fragrant  Floivers,  and  not  the  Cro"jj,  that 
paiTes  over  them  with  a  fordid  neglecl,  and  feeds  only  on  Carrion, 
And  when  we  obferve  any  Corruption  in  the  Church,  we  ought  to 
fake  notice  of  the  contrary  e.xtream,  leafl:  while  we  fhun  one 
Evil,   we  run  into  another,  which  is  as  natural  as  it  is  fatal. 

Envy  my  Brethren,  bafely  Spites  every  Thing  that  is  Excellent 
and  truly  Noble  :  But  is  the  moll  dired  and  fworn  Enemy  to 
J*eare  and  Union  :  'Tv\as  the  Envy  cf  the  De^vil,  that  firft  diftarb'd 
the  Peace  and  Order  of  the  World  ;  that  fet  Men  in  Eattls  Array 
againd  God,  and  one  another  :  And  it  is  the  fji me  that  foment* 
»11  the  Jars  Confafions  and  Divifions  of  the  Church  and  State, 
fo  that  Satan  may  be  juftiy  cali'd  the  Father  of  Dif cords  an^ 
JDiinficns,  as  well  as  of  Lies ;  indeed  the  envious  Man  is  a  Uni* 
tcrlai  £nem/. 


126  Dire^ions  to  prevent^  cr  he  a!  D  *  v  i  f:  on  s . 

Nor  fhould  we  keep  at  a  Dljiance  from  thofe  we  difrcr  with  5 
Hearing  of  their  Rcafons  calmlyj  has  an  excellent  tendency  to 
remove  Prnudices,  and  unite  Mens  AJinds  and  Aff'cSlions,  but  the 
contrary  Method,  which  too  much  obtains  among  t^artjes  gene- 
rally, njiz.  keeping  at  a  great  diitance  from  each  other  and 
convcrfing  only  with  rhole  of"  their  own  tUntimenis  ;  together  with 
a  ready  Reception  of  bad  Reports  of  one  aiotner,  and  fprendir.g 
them  about  with  y^iffrf' and  diligence^  and  perhaps  with  the  Addivioii 
of  fome  aggranjo.ting  Circumflance,  or  Itron^er  Pocnt  ot  Lights 
the  Omijfdon  of  feme  fa^uouro.ble  one  and  aicribing  the  whole 
Charge  to  a  fecret  bad  Defign  ;  wiihout  hearing  the  acculed  Per- 
fons  Jpo/ogy,  or  having  any  certain  Proof  of  tne  Accuiation,  or 
making  any  kind  Interpretations  in  his  fan^our,  is  mofl  unjall; 
and  barbarous,  and  tends  to  turn  all  into  Flame  and  Uprcc-.r  I 

Again  my  Brethren,  it  is  no  more  prejadicial  to  Peace  and 
Unity,  then  it  is  bafe  and  degenerous  in  itfelf,  for  Perfons  of  cither 
Side  of  the  Qaeilion  in  Debate,  to  make  a  fordid  -iriumbh  over, 
to  lampoon,  redicule,  and  burlefque,  fuppos'd  or  real  Condefcen- 
tions,  in  order  to  Peace  and  Union,  without  which  they  are  not 
like  to  be  attained  ;  fach  who  thus  fit  in  the  fcorners  Chair,  and 
labour  to  opprefs  with  Scandal  and  Contempt,  what  is  truly 
vertuous  and  commendable,'  do  thereby  declare  themfelves  to  be 
Enemies  to  the  Peace  of  Chriji\  Kingdom  ;  and  that  they  preferr 
their  Party-Pajfions,  and  Prejudices  before  it ;  nor  do  they  lels 
jTianifeft  their  ov/n  inconfjjlency,  for  if  they  fuppofe  that  any 
l^ave  chang'd  their  Sentiments  for  the  better,  in  any  Inllance,  wiiy 
do  they  reproach  it  ?  \i  for  the  worfe,  why  did  they  not  approve 
their  former  ^^^//zW/z/i  f  It  is  inglorious  to  Deride,  ox'^iriumph 
over  the  fappos'd  or  real  Miftake,  or  Dijirrfs,  QWtn  oi  ?Ln  Enemy, 
how  much  more  then  of  a  Friend  ?  In  a  Word,  fuch  Men  if  they 
may  be  calPd  fo  ;  (feeing  they  bid  dcf  ance  to  the  Sentiments  of 
Humanity,)  like  brute  Pcajis  fpeak  Kvii  of  what  they  underlland" 
not,  publilh  their  own  Jhame,  and  inflead  of  expofing  others,  do 
contrary  to  their  Defign,  (in  Efredl)  pronounce  a  Pancgyrick  upon 
them,  and  a  jufl:  Satire  upon  themfeives  ! 

On  the  Contrary,  dear  Sirs,  let  us  with  fincerity,  fpeed  and 
fteadfaftnefs,  comply  with  the  pofitive  Mf^;zj  of  7*^«r^  and  Union 
before  hinted.  O  !  let  us  entertain  kind  Thoughts  of  the  Speech 
and  Adions  of  our  Brethren.  Dr.  H.  AJore  obferves  juftly, 
**  ^hat  it  lisould  do  muih  more  good  in  the  World,  if  all  Parties 
**  injlead  of  Jc'-vere  Cenfure,  nxjere  ready  te  find  out  and  commend 
**  wjhat  is  good  in  the  Dodrine  and  iVorJJjip  of  thofe  that  differ 
**  from  them  ;  that  this  <would  encline  them  to  lijien  to  nd-vice  for 
**  Reformation,  and  keep  up  the  Credit  of  the  common  Truths  and 
"  Duties  of  Religion  ;  ^juhen  this  cn^vicus  fiarling  at  all  that  o- 
**  thers  do,  tends  to  bring  Mankind  to  Atheifm,  and  haniJJj  all  re^ 
**  'verence  of  Religion,  together  njuith  Chrlfian  Charity,  from  the 
*'  Earthr 


D'recfions  to  frrjcnt^  cr  heal  D'vifions.  127 

Did  not  our  Lord  ufe  this  Method  when  he  reproved  the 
Churches  of  E^'hcfus,  Pergamvs  and  Thyc.ijra  ?  to  foften  their  na- 
tive Obiiinacy  and  Relunance  againft  Reprocf^  and  to  irake  it 
/sfficacious  to  anfwer  its  Defign  :  The  blefied  Jf.sus  introduced  it 
wirh  a  ComTnendaiion  of  what  was  Praife  worthy  in  then".,  (Rev.  ii.) 
This  is  an  Example  truly  rational,  and  well  worthy  of  Imica- 
tion. 

O  !  let  us  not  believe  every  bad  Story  v.e  hear  of  our  Bre- 
thren. Scuitctus  (from  ^ojf-.nus)  relates  this  Pan'age  of  Prince 
Frederick  of  TyJcntpeigardy  wlio  had  been  prejudiced  againft  the 
Protefiants  by  a  Vapal  Tuition,  that  when  he  was  at  Gene-ia  and 
Heh'ctia,  he  v.as  wont  to  fay,  "  Gcnete  ct  in  Hel'vetiay  <vidi  mul- 
**  r«,  de  quibu:^  nihil,  pauca  corum  de  qziihus  fepe  audi-ui.''^  i.  e. 
At  Genc<va  and  H:Uve:ia,  I  have  feen  many  I'hings  of  which  I 
heard  nothing  bei'ore,  and  few  of  thofe  Things  which  I  have 
often  heard  of.  It  uas  likevvife  ajuft  and  generous  faying  of 
Lord  Verulam,  in  his  Ejjays,  wortLy  of  a  good  Mind,  '*  That 
**  the  God  above,  who  knovverh  the  Kearr,  doth  dilcem,  that 
■"  frail  h\ta  in  fome  of  their  Coiitradictions,  intend  the  fame 
**  Thing,  and  accepieth  both."  This  is  in  Subftance  the  fame 
with  the  Apoitles  truly  Catholick  Sentiments  expreHed 
in  the  foi'rtecnth  Chapter  of  his  EpilHe  to  the  Romans,  a  Chap- 
ter exceeding  necei'lary  to  be  v.-cll  underl^ood,  and  ferioufiy  con- 
iidered  at  this  Junflure. 

If  we  wouid  but  defend  an  accufed  Brother  in  his  abfence,  as 
far  as  Rcafon  directs,  as  far  as  we  would  defire  him  to  defend 
us  in  the  like  Circumftanccs,  and  be  hardly  induced  to  believ* 
what  is  bad  of  them  ;  and  even  when  we  are  conltrained  to  it  b/ 
fuilicient  and  credible  Evidence,  to  yield  an  unwilling  affent ;  and 
in  the  mean  time  to  impute  the  faulty  Sentiment,  the  criminal 
CondiiSi  to  good  Defign,  or  to  Ignorance,  Overfight  and  Incon- 
fideration,  raiher  than  Malignity,  as  far  as  we  reaibnably  can,  it 
would  probably  have  a  happy  Influence  to  promote  Peace  and 
Union.         And 

Farther,  if  to  kind  Thoughts,  v/e  add  ccndld  ccurteous  Speech^ 
2ind  friendly  Behc'-viour  and  JJ.i^n,  it  will  crown  the  Scene,  foften 
their  Prejudices,  invite  mutaal  Refpect,  from  all  that  are  not 
entirely  loi^  to  a  Scnfe  of  Ingenuity  and  Gratitude,  and  fo  pre- 
ferve  Peace  and  Union  where  they  are,  and  at  leai^  prepare  the 
Way  for  them  where  they  are  not.  If  fuch  a  Conduct  is  like  to 
have  Influence  upon  an  Enemy,  farely  much  n.ore  upon  a  dif- 
pleafed  Y-ritnd  and  Brother.  But  that  is  the  Cafe,  and  hence  we 
are  advifed  to  it  by  the  Apolile,  (Rom.  xii.  20.)  'Therefore  if 
thy  Enemy  hunger,  feed  him  ;  //  he  ihirji  gi've  him  drink  ;  for 
in  fo  doing,  thou  fait  heap  Coals  of  Fire  on  his  Head,  i.  e.  in- 
ilead  of  retumir.g  E-vil  for  E'vil  to  thine  Adverfary,  do  him  kind 
Olnces,  which  have  a  noble  Tendency  to  make  him  rchnt ;  this 
will  heap  Coals  rf  Fire  upon  his  Htad,  no:  of  '^^irath,  but  lo-je^ 
jipt  to   hum  hun,  b.at  to  foften   his  qbHinate  Rcfentmeuts  :  Thi« 

vviR 


12  8  Dirc5licns  to  prevent^  or  heal  Divifions. 

u'ill  excite  him  to  reciprocal  Refpeft,  fay  Auguf.ins  and  Erafmus, 
The  Apoiile  probably  alludes  to  ibme  hard  Metals^  which  are 
fcicened  by  Fire,  not  only  put  under,  but  fometimes  call  on  the 
I'op  of  the  Cruciple.  "  To  love  Friends  [or  thcfs  that  are  kind 
**  to  us)  is  common  to  all,  faith  Tertulitniy  but  to  love  Enemies, 
**  is  peculiar  to  Chriftians."  *  And  therefore  we  Ihould  not  be 
fvercrnie  of  E<v':!,  hut  cnjcrcome  E^jH  <^^jiih  good.  He  that  revenges 
himfelf  (i.  e  privately)  is  overcor.ie  by  the  Evil  of  his  Enemy, 
and  the  Pafion  of  his  own  Iviind ;  but  he  that  fhews  YJ.ndncfs  for 
Ctuilty,  carries  the  L&'vcrth  oi  ViBory  and  Triun:-ph  !  Not  to  re- 
£on:peiue  E^il  for  E^oil,  or  retaliate  Injuries  by  pri\ate  Rcfent- 
picnt,  v/hich  is  as  natural  to  us  as  it  i3  prejudicijil  to  Society,  as 
it  is  truly  excellent  in  itfelf,  fd  it  is  often  beneficiarto  thoie  thst 
obferve  it  :  For,  as  Vakrius  Maxitnus  nobly  obferves,  '*  InJHries 
^'  are  more  beautifully  cohquerM  with  KiRdiieiles,  than  requited 
**  by  the  obftinacy  of  mutial  hatred."  f 
WiTH OUT  Beneficence,  our  in-offencive Carriage  vvijibe  look'd  up- 
©n  as  a  fufpicious  Strangcnefs,  rather  than  a  peaceable  Demeanojr, 
efpecially  if  when  preiVtd  with  Necefiity,  we  do  not  relieve  them, 
they  will  look  upon  themfelves  to  be  flighted  and  wronged  ;  for 
SKeed,  in  the  Opinion  of  thofe  that  feti  it,  begets  a  title  to  com- 
petent relief,    which  \i  they  be  deny'd,   they  think  they  are  inr 

DEARLY  beloved  anjenge  not  yaurfcl-jesy  hut  rather  gi<ve  p/acf. 
mto  Wratky  for  Vengeance  is  the  Lord:,  and  he  <vjill  repr.y  it. 
Eecaufe  this  Duty  of  abilaining  from  private  Rei'enge  is  fo  dif- 
iBcuk  to  Flelh  and  Blood,  the  Apollie  repeats  it  with  a  friendly 
Compelation,  that  his  intreaty  might  prevail  the  more,  he 
counfeis  the  believing  Remans  to  reltrain  their  A^nger  from  Re- 
fiilance,  and  to  leave  the  Part  of  Judgment  and  Punifnment  to 
GOD,  and  commit  their  Caufc  to  him,  vvho  judgeth  righteouHy, 
and  will  in  due  Time  vindicate  the  Inocent. 

BE  cf  the  fume  Mind  one  to^Mards  another^  in  refpecl  of  Con? 
cord  and  Aitection  in  your  Councils  and  Attions.  Let  not  Mercy 
4ind  Iruth  forfake  thee,  hind  them  about  thy  neck,  <vjrite  them 
upon  the  Table  of  thine  Heart,  /o  focdt  thou  fnd  fa'vour  in  the 
fight  of  Qod  and  Man,  (Pro.  iii.  3-4.)  if  it  be  pofpble,  as  much 
*is  fytth  in  you,  live  peaceably  n^ith  all  Ahn,  The  Apol^le  liere 
fupi^X)feth,  that  it  may  fo  happen,  by  Reafon  of  the  fjowardnefs 
•f  fome  Mens  Tempers,  and  the  unreafonablenefs  of  the  Condi- 
tions of  Peace  they  propofe,  that  it  will  be  impraflicable  to  live 
in  Peace  with  them,  it  may  be  inconfiflent  with  Truth  and  HoU- 
ncfs  to  comply  with  their  Demands ;  neverthelefs  as  much  as  lyeth 
in  us,   wc  £10 aid  carefully  avoid  offering  Occafion  of  Difturbance, 

and 

*  Amicos  enJm  diiigere  cmnium  eft,  inimlcos  folorum  chriftiaa 
©rum.    Tertul.    Contra  Scuplsm. 

t  Speciofius  injuiie  bcneliciis  viacuntur,  quam  mutui  odii  partiuacia 
peufantur.    Vckr  hi&a* 


A  Perfuqjfive  tb  mutual  Forbearance  i  29 

and  Endeavour  (Pro^lrili)  Studloufly,  with  all  our  I\Ifghti 
thofe  Things  that  tend  to  procure  Peace,  where  it  is  not,  and 
preferve  it  where  it  is,  by  a  peaceable  Temper  and  Behaviour^ 
by  peaceable  Defiresi  Defigns,  Councils,  Propofals,  Pleadings^ 
Condefcenfions  ;  to  this  Purpole  fpeak  Camera,  Gomarus,  Pareus, 
boletus,   Erafnms,  Grotius. 

L?T  us  do  Jufiice  and  lonje  Mercy,  we  ihould  be  jufl  in  our 
Dealings  to  all  Men,  pandlually  obferving  ourContrafts,  impartially- 
deciding  Controverfies,  equally  dillributing  Pvcwards.  Justice 
in  its  own  Nature,  and  by  the  common  Agreement  of  iVien,  is 
defign'd  to  be  the  Guardian  of  Peace  and  Vnion,  and  fovereign 
Remedy   of  Contentions. 

Nor  is  it  lefs  necelfary,  to  remit  our  right  in  nice,  rigorous 
and  doubtful  Points,  to  avoid  as  much  as  we  can,  hard  MeafureSj 
arid  Extremities,  efpecially  in  fmaller  Matters ;  for  fuch  Severities 
Ihew  little  kindnefs  to  our  Neighbours^  or  Regard  to  their  Good  ; 
which  tends  to  exafperate  them  and  make  them,  believe  we  are 
their  Enemies,  and  fo  excite  them  to  be  ours ;  but  on  the  contrary 
fome  rebatement  of  Pvight,  will  enduce  them  to  have  an  honourable 
Opinion  of  us,  and  a  fmcere  Affeftion  to  us. 

As  Money  is  the  Sinenjo  of  War,  fo  is  Peace  of  Society  ;  with- 
out which  it  is  fo  far  from  obtaining  any  of  its  jull:  and  valuable 
Ends,  that  perfe6t  Solitude  is  preferrable  to  it,  for  in  that  we 
only  want  the  Help  of  Friends,  but  in  this  we  receive  Injury 
from  them  ;  it  is  Peace  that  makes  Society  a  Defence,  and  diftin- 
guilhes  the  CongreJJh  of  Men  from  the  Herds  of  Beajis :  As  Union 
Itrengthens  every  Thing,  f )  Peace  cements  Union  and  holds  all 
together  j  this  gives  Beauty,  Order,  Proportion,  Decency  and 
Agrecablenefs  to  Society  ;  this  inclines  every  Man  to  keep  within 
his  proper  Sphere^  and  not  to  afpire  after  another's  Bufmefs ;  the 
Hand  does  not  affed  the  Place  of  the  Eye,  nor  the  Foot  of  the 
Head;  the  Refult  of  which  mufl:  be  the  mofl  confumate  Beauty, 
and  perfect  Harmony  :  This  derives  an  innocent  and  great  De- 
light to  thef  whole  Body^  for  who  can  express  the  noble  Pleafures 
of  fmcere  Affedion  ?  The  Sv/eetnelfes  that  ifTue  from  mutual 
Kindnefs,  entire  Confidence,  and  a  firm  Union  of  Minds  ? 

Seeing  we  are  here  in  a  State  of  Imperfedion,  where  the  moH 
Intelligent  know  but  in  Part,  and  consequently  where  difference  of 
Sentiment  about  Circumllantials,  or  Matters  of  lefTer  Moment, 
wherein  the  Intereft  of  vital  and  practical  ChriAianity  is  little  con- 
cerned ;  it  is  unreafonable  to  fuffer  the  Vigour  of  our  mutual  Af- 
fedlions  to  abate,  and  much  more  fo  when  we  indulge  an  Aliena- 
tion of  them  ! 

The  great  Things  of  Religion  wherein  v/e  are  happily  agreed, 
Ihould  lafRce  to  maintain  mutual  _Refped,  and  be  an  enduring 
Bond  of  Affeilion  and  Union  among  us. 

Forasmuch  as  we  have  no  Reafon  to  believe  that  lefTer  Diffe- 
rences of  Sentiment,  do  exclude  Perfons  from  the  Lonje  of  our 
common  Lgrd^  they  ihould  not  from  ours  j    and  doubtlefs  it  is  on 

S  thift 


i^o  A  Perfuqfive  to  mutual  Forharance^ 

this  Account,  that  our  dear  Saviour  and  his  Apoilles,  have  To  fre- 
quently inculcated  the  great  Duties  of  mutual  Forbearance^  Pa 
thnce  and  Lo^e ;  which  we  would  be  more  ready  inviolably  to 
obferve,  if  we  had  a  jufl  and  humble  Senfe  of  the  Weaknejs  of 
our  Vnd.vrjlandings^  and  great  Deficiency  of  our  Knowledge,  in 
this  mutable,  mortal,  miferable  and  imperfeft  State  ?  We  need  the 
Mantle  of  other's  Charity^  to  vail  our  Alijiakes  and  Failures  in 
Sentiment  and  Pradice,  and  can  we  confillently  deny  the  fame  to 
others  ?  Our  great  Mafier  and  companionate  Redeemer  overlooks 
many  Miftakes  and  ImperfeSiions  in  his  fmcere  Ser^vants^  and  why 
fhould  not  we  do  fo  likewife  ?  Should  not  the  fame  Mind  that  nvas 
in  him  be  in  us  ?  Should  not  we  in  imitation  of  his  glorious  Ex- 
ample^ Receinje  others  as  he  hath  recei'ved  us,  (Rom.  XV.  7.)  Should 
not  fuch  as  are  Jirong,  bear  n,mth  the  Infirmities  of  the  Weak  ? 
And  not  pleafe  themTelnjeSy  hut  their  Neighbour  for  his  Good  and 
■Edification,  e'ven  as  CHRIST  pleafed  not  himfelf?  (Rom.  xv.  5,  12.) 
■'  Dear  Sirs!  Why  fhould  not  we  make  fuch  due  Allo-jjances, 
and  charitable  Apologies  for  our  Brethren's  Miiapprehenfion  in 
Opinion^  and  Indifcretions  in  PraSiifc,  and  for  their  unhappy  By- 
affes  of  Prejudice  and  Paffion,  the  true  Source  of  the  former,  as 
we  are  or  fliould  be  confciousy  we  need  for  our  own  r  And  be  ready 
to  exercife  the  fame  Forbearance  towards  them,  that  we  defire  and 
expeft  ?  If  not,  how  can  we  love  our  Neighbour  as  ourfelves  ? 
The  Obfervancc  of  which  Precept,  you  know,  6irs,  as  it  is  highly 
rational  in  itfelf,  fo  it  is  of  the  laft  Importance  in  all  Societies, 
both  civil  and  religious ;  why  therefore  (hould  we  not  Hoop  to 
the  humbleft  Offices  of  Kindnefs  towards  them  ?  And  if  any  of 
thfrn  are  o-vertaken  '^jjith  a  Fault,  to  reftore  fuch  njoith  the  Spirit 
(j/'Meeknefs,  confidering  ourfeln^es,  leaf  nve  alfo  foould  be  tempted. 

The  Vindication  of  Mifdemeanours  committed  againft  us,  does 
not  belong  to  us,  for-indeed  we  are  not  competent  Judges  of  them ; 
it  being  (our  own  Caufe)  nor  rightful  Executors  of  the  Punijh7nent 
due  for  them  ;  and  therefore  God  has  reafonably  referved  this 
difficult  Province  to  himfelf.  Vengeance  is  mine^  faith  the  Lord, 
and  I  nvill  repay  it. 

Instead  of  exciting  Re^oenge,  to  which  we  have  naturally  fuch 
a  wild,  fierce  and  ungovernable  Pronefs,  we  are  obliged  by  the 
Religion  of  Jesus,  to  interpret  our  Neighbour's  Offences  in  the 
mildeft  Senfe  they  are  capable  of,  as  flowing  from  Infirmity  or 
Mifiake,  and  to  forgive  them,  in  imitation  of  the  bleffed  GOD, 
who  is  gracious  and  merciful,  and  fio<uo   to  anger. 

We  ourfelves  being  lubje6l  to  the  fame,  or  greater  Faults,  do 
reed  Pardon  from  others ;  and  therefore  Ihould  extend  the  fame 
to  them  :  And  if  GOD  has  forgiven  us  a  Thoufand  Talents  fhall 
we  take  our  Brother  by  the  Throat  for  a  few  Pence  ?  And  indeed 
the  Almighty  has  made  our  forgiving  others,  a  necefTary  Condi- 
tion of  our  obtaining  Pardon  ourfelves.  (Matt,  vi.)  If  ye  forgi-ve 
Jkn  their  Trefpajfes,  your  hea^venly  Father  n.vill  alfo  forgi've  you  ;  but 
if  ye  firgivs  not  Mm  their  Trefpajjes^  neither  n/jill  your  hea^venly 

Fathtf: 


ne  Example  of  Christ's  Meeknefs.  131 

father  forgi've  your  TrefpaJJes.     Nor  does  private  Bei-enge  do  any 
Service,  but  on  the  contrary,  provoke  to  greater  Injuries. 

But  the  Example  of  our  Lord,  fhould  efpecially  enduce  U5 
to  Meeknefs  and  Patience  ;  and  hence  we  are  commanded  to  learn 
of  him,  ^<xho  is  meek  and  loifjly  in  Heart,  (and  affared  that  in  this 
way)  1)06  Jhall  fnd  reji  to  our  Souls.  And  elfewhere  we  are 
enjoin'd,  to  conftder  him  <voho  endured  the  Contradidicn  cf  Sinners 
againji  himfelf  leafi  njce  he  wceary  and  faint  in  cur   Minds, 

The  Example  of  our  Lord,  my  Brethren,  was  the  moil  per- 
fect, amiable  and  glorious  of  this  Kind  that  ever  was  prefented 
to  human  View  ;  he  was  above  all  Expreffion,  a  Man  cf  Sorroivs 
and  acquainted  nviih  Grief;  his  whole  Life  was  a  continued  train 
of  Miferies ;  and  therein  Ihone  forth  with  unclouded  and  inex- 
preflible  Brightnefs,  the  unHiain'd,  uninterrupted  exercife  of  Meek- 
7tefs  and  Patience^  in  all  their  amiable  Oriency,  Charms  and  A- 
traftives. 

His  Parentage  was,  to  appearance,  obfcure  and  mean.  His 
Life  was  fpeni  not  only  in  continual  Labour  and  hard  Transel, 
but  in  extreme  Poverty ;  and  hence  it  is  fald  of  him,  that  the 
Foxes  ha've  Holes,  and  the  Birds  of  the  Air  hanje  Nejis,  but  that 
the  Son  cf  Man  hath  no  fwhere  to  lay  his  Head.  Sometimes  he 
fed  upon  courfe  fare,  and  fometimes  was  deftitute  of  ordinary 
Fcod,  and  fometimes  was  indebted  for  it,  even  to  Strangers  of  the 
humbleft  Order  and  Charafter  ;  yet  we  find  no  fhaddow  of  mur- 
mur hy  our  Lord's  Conduft  in  that  humble  Jituation,  or  any  En- 
deavour after  a  change  of  it 

Nor  was  he  only  in  a  low  and  poor  Eftate,  but  environ'd 
round  with  the  moil  formidable  Dangers,  and  exposed  to  all  the 
Darts  of  Envy  in  their  utmoft  virulence  and  malignity,  the  World 
hated  him  becaufe  he  ivas  not  of  it,  and  fought  to  fay  him  ;  and. 
this  in  return  for  the  moft  important  unparallel'd  and  condefcend- 
ing  Kindnefs  and  Mercy  that  ever  was  or  can  be  expreffed  to  the 
Sons  of  Men !  Yet  he  was  grievoufly  afperfs'd  and  inhumanly 
pcrfecuted,  without  committing  the  lead  Offence  ;  thefe  Thing? 
our  Lord  bore  with  an  undifturb'd  calm  of  Mind,  and  inftead  of 
Revenge,  pour'd  down  BleJJings  on  his  Enemies :  He  inftrudled 
their  Minds,  forgave  their  Offences,  fympathiz'd  with  them  in  their 
Straits,  their  Sorrovus,  healed  their  Difeafs  and  fjpplicated  hi* 
Father  in  their  favour.  Father  forgive  them  ! 

When  his  Countrymen  and  Kindred  ihew'd  him  ungrateful  dif- 
refpeSi,  inftead  of  complaining,  he  excus'd  their  Rudenefs,  by  ob- 
ferving,  that  a  Prophet  nxias  net  without  Honour  fave  in  his  ovoii 
Country,  and  in  his  onvn  Hoife,  And  when  the  Samaritan  Stran- 
gers treated  him  with  indecency  and  contempt,  and  his  forward 
Difciples  were  fir'd  v/ith  unhallow'd  Indignation,  for  the  Indignity 
and  Affront  that  was  Ihewn  to  their  Mafter,  he  gently  laboured 
to  fo ft  en  their  Severity,  and  calm  their  Refentment,  by  obferving, 
that  they  knenu  not  ivhat  Spirit  they  nvere  of,  and  that  he  camt 
not  into  the  World  to  defiroy  Mens  lives,  but   to  fa've  them, 

S     i  \Vhe:« 


132         The  Mseknefs  and  Patience  of  Christ. 

When  the  Difciples  indulged  an  unreafonable  incredulity  in  the 
midll  of  the  mod  powerful  Arguments  to  the  Contrary,  the  bleifed 
Jesus  only  gave  a  gentle  Admonition,  nuhy  are  ye  fearful ^  O ye 
of  little  Faith  ? 

When  Judas  in  the  mod  ungrateful  and  treacherous  Manner 
betray 'd  him,  he  falated  him  with  gentlenefs  and  courtely.  Friend 
^wherefore  art  thou  co7ne  ? 

When  his  Difdples,  in  the  '^ unsure  of  his  extreme  Diflrcfs, 
were  fleepy  and  ilothful,  notwithilanding  of  his  affedlionate  warnr 
ings  and  moving  entreaties  to  the  Contrary  ;  yet  the  meek  Jesus 
oniy  gave  tiicm  a  gentle  Rebuke,  and  immediately  added  to  it, 
a  charitable  Apclogy  in  their  favour,  Jeait  the  Reproof  Ihould  make 
too  deep  ImpreiTion  upon  their  Minds,  could  ye  not  ^vjatch  ixiith 
me  one  Hour  ?  The  Spirit  indeed  is  ^willing,  but  the  Flcjh  is  <weak, 
BlelTed  Lord  Jesus,  how  dear  and  amiable,  and  yet  how  amazmg 
are  thy  Meeknefs  and  Patience  !  O  fend  down  thy  holy  Do^ve-Uke 
iipirit  into  this  wretched  World,  from  which  Meehiefs  and  Pa- 
tietzce  have  almoil  taken  their  final  flight,  and  make,  O  make  thy 
People   like  thyfelf. 

VVhen  his  zealous  overconfident  Apollle  (Peter)  deny'd  him, 
in  a  very  fcandalous  and  dreadful  Manner,  with  Oaths  andCV^y^/, 
did  our  Lord  itorni  at  him,  and  rejecl  him  ?  No  !  but  /</ciV 
liim  into  Contrition  by  his  Love,  and  ordered  the  firft  Tyd- 
iNGs  of  his  Resurection  to  be  told  to  him  in  particular,  go 
Gild  tell  the  Difciples,  and  tell  Peter  j  poor  Peter  chat  has  de- 
ny d  me,  yet  I  know  him,  I  remember  him,  I  lo've  him  ftill ; 
tell  him  this  for  his  Comfort,  that  his  Friend  and  Saviour  has 
iifcn  from  the  Dead.  O  !  the  amazing  Mecknefs  !  O  the  inex- 
preffible  incomparable  Tendernefs  of  the  J.Vrry  and  Lo-ve  of  our 
dear,  dear  Lord  Jesus  Christ!  The  Hea^vens  and  the  Earth 
may  be  aftonilhed  at  it  !  Surely  our  bleffed  High  Priejl  is  ten- 
derly toich'^d  ^L.i-ith  the  feeling  of  our  lifirmities  !  His  Bowels 
found  feafonabb  iiuccour  to  the  DiftrelTed  and  Indigent,  his  Bo^mcIs 
bleed  over  them  in  their  Calam/lties. 

When  the  High  Priaib  Ofncers  did  injurioufly  ftrike  him,  he 
only  return'd  a  mild  Expoilulation,  If  I  ha've  fpoken  Eijily  bear 
Witnefs  of  the  E'vil,  if  'vjell,  ^vjhy  fmitefl  thou  7ne  ? 

Our.  Lord  protected  from  hanyi  the  verv  Injlruments  of  his 
Sujferings,  as  appears  in  the  Cure  of  the  High-Priell's  Servant, 
whofe  Ear  Peter  had  rafhly  ftruck  oIF.  Sufcr  me  thus  far,  faid 
tlie  7ncck  Jhsus,  /.  e,  fufFer  me  to  do  this  Thing,  (fays  Ludo'vi- 
cus  de  diu)  unbind  my  Hands  for  a  little  moment,  that  I  may 
heal  this  poor  Man.  Our  Lord  was  more  zealous  for  the  fafety 
of  his  Enemies  than  his  own  !  All  his  Behawour  at  the  Time 
of  his  'I'ryal  and  laft  Sufferings,  was  a  perfeft  calm  ;  he  was  led 
as  a  Lamb  to  ths  daughter,  fo  he  opened  not  his  Mouth.  All  the 
load  of  Ca'um!iy  that  v/as  cad  upon  him,  and  cruel  Treatment  he 
endur'd,  did  not  extort  one  angry  PVord,  No  !  Inilead  thereof, 
]ie  pray'd  his  Father  to   forgive   their   Offences,  and  laboured  to 

fxtcnuati 


Jloe  Djptb  and  Wifdom  of  Providence,  133 

txteiiuate  them,  to  apolcgize  for  them  on  the  Account  of  their 
Ignorance  and  Mi  flake  :  "ihey  knoRU  not  ^hat  they  do  !  O  the  kind- 
nefs  of  Christ  !  O  glorious  Example  !  It  was  a  juft  Cblervation 
oi  EliphuZy  that  Affiidion  comes  not  out  of  the  Duf.  The  Almighty 
has  a  right  to  diipofe  of  our  Condition,  and  manages  the  Go- 
'vernment  of  the  Uni-Terfe  with  infinite  Wifdom,  and  inflexible 
Righteoufnefs  ;  with  irreniliable  Po^ixser  and  unexhaufted  Goodnefs  : 
There  is  the  exacteft  Harmony,  the  nobleft  ^lendency,  the  iirmeil 
Uni-.n  and  Itricteft  Jdjufunsnt,  in  and  among  all  the  Parts  of  the 
grand  Sifem  of  Providence,  which  ihall  be  made  fully  manifefr, 
to  the  whole  intelligent  Creation,  at  the  End  of  Time  :  When 
thQ  Deep  and  at  prefent  impenetrable  P/c/  of  this  furprifmg  Drama, 
fliall  be  opened  :  Then  Ihaii  every  one  be  fatisfy'd  with  its  Beauty, 
Conduct  and  Defign,  tho'  now  to  us  who  fit  in  a  dark  Corner  of 
this  vail  7heatref  fome  of  its  Parts  feem  cloudy  and  perplex'd, 
COD\-  ivays  are  (often)  in  the  great  Deep,  and  his  footfeps  are 
not  knoix;n  ;  he  covers  v:ith  Darknefs  his  Paviiion,  and  hides  the 
Face  of  his  T^hrone  :  He  gi-ves  no  account  cf  his  Matters,  does  not 
open  the  Springs,  Connection,  and  particular  Scope  of  the  feveral 
Parts  of  Providence,  to  the  Sons  of  Men  ;  No  !  there  is  a  <^i:heel, 
Huithin  a  voheel ;  which  makes  good  Men  think,  that  many 
Things  are  againft  them,  and  againft  the  Church,  which  really 
tend  to  and  (ball  iifue  in  the  good  of  both,  as  in  the  Advancement 
of  Jofeph  in  Egypt,  which  was  compafs'd  by  d.feries  of  feemingly 
contrary  Events,  each  of  v.  hich  was  fo  neceflary  to  carr)'  on  the 
Defign,  that  the  removal  of  it  would  have  efteclually  marr'd 
the  vjhole-,  or  like  the  miily  veil  of  the  Morning,  which  tho* 
for  a  while  by  an  unfriendly  Afpecl,  it  clouds  the  grateful  Light, 
yet  foon  utliers  in  a  brighter  Day  -,  hence  the  great  Doctor  of  the 
Gentiles f  exclaims  upon  this  ftupenduous  Subjefl  of  Providence, 
with  humble  Rapturous,  but  juft  Jflonifh.ment,  in  the  following  no- 
ble Language,  O  the  Depth  of  the  Riches,  both  of  the  Wifdom  and 
Knovj ledge  of  God  !  Hovu  unfearchahle  are  his  'judgments y  and  hii 
Ways  pafi  fiding  out  P 

^  But  to  Forehearance,  Mceknefs  ^nd  Patience,  let  us  add  the  glo- 
rious Grace  and  Vertue  of  Love  :  This  is  effcntial  to  the  Nature 
of  true  Chnftianity  ;  this  is  the  grand  Charaderifiick  of  its  fincere 
ProfeiTorsi  this  is  their  great  Preparative  for  its  promifed  Re- 
wards. 

Love,  Dear  Sirs,  is  ejfential  to  the  Nature  oi  Chr'ifianity  i 
and  hence  it's  called  by  our  Lord  himfelf,  the  frfi  and  great  Com" 
viand,  (Mat.  xxii.  37,  38,  39.)  and  truly  fo  it  is,  in  refped  of 
its  Objed,  its  Order,  its  Obligation^  its  Extent,  its  Excellency,  its 
End. 

The  Supreme  Objed  of  Love,  is  the  higheft  and  beft  of  Be- 
ings, the  bleffed  God,  who  is  the  Supreme  Excellency  and  the 
(hief  Good.  Augujiine  efteemed  it  as  an  ineftimable  Privilege, 
that  he  had  Liberty  to  Lovs,    ^  Who  am  I,  faith  he,  that  thoa 

"  commands 


134       '^^^  Order^  Obligation  and  Extent  of  Love. 

**  commandeft  me  to  love,  and  thr£atneft  me  with  Mifery  if  I  do 
**  not  love  thee." 

The  order  and  dignity  of  Lonje,  is  fuch,  that  we  muft  place  it 
before  all  other  Graces  and  Duties,  as  the  Foundation  of  Piety  : 
Whatfoever  is  taught  in  the  Lan.v,  and  the  Prophets^  flows  from 
this  as  a  Fountain,  and  grows  upon  this  as  a  Root,  and  hence  wc 
are  commanded  to  be  rooted  and  grounded  in  Loije. 

The  Obligation  of  Lo^uty  is  indifpenfable,  and  perpetual.  As 
Jeho^uah  firit  bellows  his  Lo've  upon  us,  jind  then  whatever  he 
conferrs  afterwards,  he  gives  in  Lcve,  fo  the  bleffed  God  requires, 
that  we  firft  give  him  our  Lo've  ,  and  then  do  all  from  that  Prin- 
ciple. No  Du*-/  can  warrant  the  IntermilTion  of  our  Lo^ve  one 
Moment  ;  divers  other  Duties  may  be  difpens'd  with  for  a  Time, 
but  the  Almighty  can  no  more  difpenfe  with  this  then  deny 
himfelf! 

The  extent  of  Lo've,  is  exceeding  large,  in  refpeft  of  its  OhjeB, 
Subject,  Duration-,  it  regards  its  fupreme  Obje^  the  bleiledGoD, 
with  a  fupreme  refpeft,  in  the  Unity  of  his  E£ence,  and  Trinity 
of  Perfons,  in  all  his  atributes,  both  incommunicable  and  com-r 
muiiicable,  and  in  all  the  Difcoojcries  he  has  given  of  them  in  his  . 
Word  and  Works  of  Creation,  Redemption  and  Pronjidence  :  It  it 
likewife  carry 'd  out  to  its  inferior  Object  the  whole  Human  race, 
with  Benignity  and  Bene'volencr,  and  towards  the  vifible  Children 
of  the  Kingdom,  or  Saints  of  Gop  (according  to  the  Sentiment  of 
Charit}  )  with  peculiar  Complacence  !  As  to  its  Subject,  it  re- 
quires the  harmonius  Concurrence  of  all  our  Ponjjers,  the  whole 
Man,  the  wjhole  Heart  and  Soul,  the  njjhole  Mind,  the  'whole 
Strength,  as  the  great  Prophet  of  the  Church  informs  us.  As  to  its 
Duration  it  is  Everlafting.  Mod  of  the  other  Comm.ands  fhall 
expire  with  this  World,  but  this  endures  forever,  when  Repentance 
and  Mortification  which  do  or  ought  to  employ,  a  conliderable 
Part  of  our  Time  expire,  when  Faith  turns  into  n;iJion,  and  Hope 
into  fruition,  Lo<ve  will  linje,  and  turn  in  all  its  Beauty  and 
Brightnefs,  with  an  unmix'd,  undeminifh'd,  uninterrupted  and 
eternal  Flame.  Here  it  is  weakned  and  diverted  by  a  variety  of 
fenfibie  Gbjeds,  and  flrong  Temptations,  but  there  it  will  run  in 
one  continu'd  Current  towards  its  glorious  Objed  and  Center, 
yj\t\\o\xi  fear  ox  jealoufy  forever  :  Charity  faith  the  Apoille,  ne<v(f 
faileth  ',  hut  ^juhether  there  be  Prophefies,  they  fhall  fail ;  nvhether 
there  be  Knoivledge  it  /hall  <vanifh  anuay,  for  ^je  kno-TAJ  in  party 
and  Prcphefy  in  part  :  But  nxjhen  that  <vohich  is  pcrfed  is  come^ 
then    that  ivhich  is    in  part  f/?all  he  done  anvay. 

The  Excellency  of  Lcve  is  tranfcendent,  in  regard  of  It? 
^Matter.  Lonje  to  God,  and  confequently  Lo'oe  X.O  Man,  (which 
in  the  Judgment  of  our  Saviour  is  like  to  it)  is  the  moft  ex- 
cellent of  all  Graces.  Lo've  among  the  Graces,  is  like  the  Sun 
among  the  Stars,  which  not  only  enlightens  the  lower  World, 
but  illuminates  the  Stars  themfelves  :  Lo've  does  not  only  do  it» 
•wn  0£ice  but  it  enlivens  the  other  Graces^  and  gives  frefh  fprings 


ne   excellency  of  Love.  155 

to  all  the  Offices  of  Devotion,  to  all  the  Duties  of  Ohedience  ;  both 
adtive  and  pafhve,  it  makes  us  ready  to  run,  in  the  Path  of  the 
one,  and  glad  to  endure  the  21?^^  of  the  other  :  When  our  Hearts 
are  enlarg'd  by  Lo've,  with  the  devout  Pjalmiji,  n,\je  run  in  the  Waf 
of  GOD's  Commandments  :  When  our  Bofoms  beat  with  Lo'-je,  wc 
will  not  with  blelied  Paul,  count  our  Li'ves  Dear,  that  ^we  may 
jinijh  our  courfe  ^joith  Joy  ;  but  on  the  contrary,  with  the  primitive 
Chrijiians,  rejoyce  that  v:e  are  counted  <u:orthy  to  fuffer  Reproach 
for  CHRIST h  Name  Jake.  Love  does  not  behave  itfelf  unicemly 
but  beareth  all  Things,  beliveth  all  Things.  Love  is  a  conformity 
to  the  Nature  of  the  blelied  God,  who  is  not  only  loving,  but 
Love,  Love  is  as  it  were  a  grateful  requital  of  God,  with  fome- 
thing  like  the  Kindnefs  he  Vouchfafes  :  Jehovah  may  require 
many  Things  of  us,  but  he  requires  nothing  like  this  of  Love ; 
becaufe  this  is  the  only  thing  by  which  we  can  anfwer  God  in 
kind  ;  in  other  Things  we  cannot  render  alike  for  alike.  The  Al- 
mighty created  us,  preferves  us,  and  confers  many  benefits  upon 
us,  but  we  can  do  nothing  like  thefe  Things  for  God,  he  is  in- 
finitely above  our  returns,  but  by  Love,  we  render  fomething 
like  his  Love  to  us.  Love  contains  all  the  Divine  Precepts  of  the 
Lavj  and  Gofpel  in  its  Bofom  ;  partly  becaufe  no  Endeavour  to 
obey  any  of  them  without  it  will  be  accepted,  but  every  honclt 
Endeavour  will  be  accepted  with  it ;  and  partly  becaufe  it  realy 
inclines  us  to  obey  them  all,  and  therefore  virtually  contains  in 
it  obedience  to  them  all  :  And  thus  it  may  be  truly  calPd  the  Full- 
fillment  of  the  Lavj  :  For  it  is  realy  fo  in  the  fight  of  God,  in 
Defign,  Dfpojition  and  Principle,  Tho'  David  did  not  actually 
build  the  femple,  yet  becaufe  he  fmcerely  intended  it  and  was 
ftrongly  inclined  to  it,  it  is  therefore  faid  by  God  himfelf,  to  be 
done.  Farther,  Love  appears  to  be  the  firft  and  great  Command^ 
if  it  be  confider'd  as  an  End,  all  the  Commands  are  refer'd  to  it, 
as  their  laft:  Subordinate  E7:d  and  Scope  :  L^pon  the  Account  of 
which,  or  to  promote  which  //  the  End  of  the  Commandment ;  or 
rather  Promife,  as  the  Word  Epangelias  generally  fignifies,  that  is 
the  Gofpel  which  includes,  and  recommends  the  Law;  (See  i  Tim. 
i.  5.)  The  End  of  the  Commandment  is  Charity  :  As  if  the  Apoftl* 
had  faid  the  Defign  and  Perfe£lion  of  the  whole  Chriftian  Inftitu- 
tion,  is  ^ot  Stri/e  a.nd  Contention,  which  curious  Queftions  create, 
but  love  to  God  and  Man,  and  godly  Edification,  the  proper 
Frnit  thereof  Our  Dodrine  tends  to  love,  but  their's  to  Con- 
tention: * 

I  may  add,  that  as  Love  is  the  £«^of  the  Lav;  and  Gofpel, 
fo  it  is  of  all  the  Chriftian  Graces,  e.  g.  fpiritual  Knovoledge  tends 
to  it,  terminates  in  it,  and  is  vain  without  it ;  the  more  we  know 
•f  God,  and  divine  Things,  the  more  v/e    are  induced  to  love 

theia 

•  To  the  aforefaid  Purpofe  (peak  many  learned  Interpreters,  par- 
ticularly Aigufiiniy  Btza,  Pifcator,   y^cquin^is,  Erafrms,  Daneuft  Vi^^l^p 


t^6       Love  the  End  cf  Knozvkge,  Faith  andllcpe. 

them,  becaufe  of  their  Excellency,  and  of  Confequence  to  lo've' 
our  Brethren^  and  in  the  next  Life,  our  Kno^jlcdge  in  Part, 
twill  be  done  aivoy.  (i  Cor.  xiii.  9,  10.)  Indeed  without  Love 
Knonvlectge  is  but  a  founding  Brafs,  and  a  tinkling  Cymbal, 

Farther,  as  Lo^ve  is  the  End  of  Kr.oujuledge,  fo  it  is  of  Faith 
and  Hope  j  Faith  leads  to  it  by  giving  us  a  realizing  view  of 
the  moll  excellent  Objeds,  which  naturally,  wiien  beheld  in 
proper  Points  of  Light,  command  Veneration,  and  excite  Defire : 
And  as  Faith  leads  to  lo^ve  as  a  principle  of  Adlion,  fo  it  works 
by  it  as  a  Mean  or  Inftrument  of  Adion,  and  excites  to  earnefl 
and  univerfal  Obedience  from  that  principle,  and  by  that  mean, 
{Gal.  V.  6.)  for  in  Chrijl  J  ejus  neither  Circumcijion  a<vaileth  any 
Things  nor  uncircumfion  (/.  e*  to  Salvation)  but  Faith  that  nxjork- 
€th  by  love. 

Thus  lonje  is  the  End  of  Hope  ,*  'we  rejoice,  faith  the  Apoftle, 
in  the  Hope  of  the  Glory  of  God,  <vjith  "joy  uiifpeakahle  and  full 
cf  Glory.  Now  what  is  rejoicing,  but  a  lo^ue  of  Delight  in  the 
Objs^  of  Defirej  either  apprehended  or  poflefled  ?  This  Hope 
promotes,  and  therefore  is  referred  to  it  as  its  End.  The  A- 
poftle  farther  confirms  what  I  have  been  obferving,  by  thefe 
Words,  (l  Cor.  xiii.  15.)  And  noiv  abidsth  Faith,  Hope,  Charity, 
hut  the  greatejl  of  thefe  is  Charity.  Grotius  obferves,  *'  That 
*'  the  Apoftle  enumerates  thefe  three  Graces,  according  to  the 
*'  Order  of  their  Generation,  firft  Faith,  by  which  wc  believe 
*'  God.  2d.  Hope  by  which  we  expeft  the  Promifes  from  him, 
"  3d.  Charity  \)j  which  we  love  God  a3  our  chief  Good." 
**  The  Beginning  of  Life  is  Faith.,  and  the  End  of  Life  is  Charity^ 
**  faith  Ignatius,^'  *  The  Apoftle  prefers  Charity  to  Faith,  fay 
Sclaterus,  Beza,  Erafmus,  becaufe  of  its  Utility,  it  profits  more,  it 
expands  itfelf  far  and  wide  in  its  Fruits  to  our  Neighbour,  when 
Faith  and  Hope  are  confin'd  to  our  own  Bofoms ;  and  becaufe  Faith 
and  Hope  lead  to  love,  unite  us  to  God,  and  make  us  like  him, 
-without  which  Faith  and  Hope  would  be  unfruitful,  ( i  John  iv.  8. 
Gal.  V.  6.     Ja-m.  ii.    14.) 

And  thus  we  may  fay,  that  Love  is  the  fubordinate  End  of 
all  the  Parts,  which  each  Perfon  of  the  facred  Trinity  bore  in  the 
Buftnefs  of  Redemption.  Hence  the  Apoftle  John  makes  mention 
of  the  Love  of  God  the  Father  therein  to  us,  that  ours  may 
be  thereby  excited  to  owr  Brethren,  (i  John  iv.  10,  11.)  Herein  is 
Love,  not  that  nve  loved  GOD,  but  that  he  loved  us,  and  fent  his 
Son  to  be  the  Propitiation  for  our  Sins,  beloved  if  GOD  fo  loved  us ^ 
*we  ought  alfo  to  Love  one  another. 

Moreover  the  Son  of  God  declares  of  him felf,  that  vjhen  he 
is  lifted  up,  he  voill  dravj  all  Men  after  him.  i.  e.  by  the  Magnet 
cf  his  Dying  Love  for  them,  allure  their  Love  to  hini ;  for  GOD 
tcmmendeth  his  Love  tovjards  us,  in  that  while  vje  vo ere  yet  Sinners 

CHRIST 

*  Arche  ct  c.  Initium  vite  fidei,  finis  autcm  charltas.  Ijnat*  'm 
^piftoia  ad  ephcfigs. 


if'ant  of  Love  an  awful  Sigji,  i^f 

CHRIST  dyed  for  us  :  And  hence  we  are  exhorted  to  ivalk  in. 
Lonje,    as    CHRIST  alfo    hath   lo^ved  us^    and   hath  gi^en  himfelf 

for  us  an  offering  and  a  Sacrifice  to  GOD,  for  a  f^eet  fmeUing 
Sanjour.     (Rom.  v.    8.   Ephef.   v.   2,) 

Now  as  the  procuring  and  promoting  of  the  Love  of  Men 
to  God,  and  one  another,  was  the  Defign  of  God  the  Father  in 
projeding  the  Plan  of    Man's   Redemption,    and  giving  his  Son 

'o\M  of  his  Bofom  to  a  State  of  the  greateil  Abafement  and  Suffer- 
ing, to  purchafe  it,  as  well  as  of  the  Son  of  GOD  in  the  whole 
of  his  rnediatorial  Office  and  Charader ;  fo  likewife  it  is  of  the 
blefTed  Spirit,  in  his  fun^iion  of  Comforter  ;  for  according 
to  the  Order  of  the  divine  Oeconomy,  he  produces  by  his  omnipo- 

^tent  Influence,  all  Grace  in  the  redeemed,  and  this  of  Lo've  a- 
mong  the  reft,  which  is  a  principal  Part  of  the  new  Creation ;  and 
hence  it  is  faid  to  be  the  Fruit  of  the  Spirit,  and  has  the  Prece- 
dence given  it,  to  all  the  other  Fruits  thereof;  to  all  the  Train. 
of  Graces,  which  conftitute  the  new  Man,  [Gal.  v.  22.)  to  pro- 
mote which  is  doubtlefs  the  Defign  of  all  his  convincing,  convert- 
ing, fandlifying,  comforting  and  fealing  Influences,  for  to  this  they 

^all  have  a  diredt  Tendency. 

But  Lo've,  my  Brethren,  is  not  only  ejfential  to  the  Nature  of 
trxiQChrifiianity,  but  it  is  the  grand  QharaBeriRick  of  its  ftncere  Pro- 

fejjforsi  it  is  indeed  a  fatisfying  E'vidence  to  ourielves  of  our  Integrity 

'  when  it  is  fincere,  chiefly  for  the  fake  of  other's  Piety,  proportioned 
to  the  Degrees  of  it,  that  is,  if  we  love  thofe  moft  that  we  appre- 
hend to  be  the  moft  holy,  whether  of  our  Sentiments  or  not  in  lefli'er 
Things  J  and  if  it  be  v.ni'verfal  to  all  that  we  have  Reafon  to 
think  are  really  religious,  and  effcBual,  fhewing  itfelf  in 
Deed  and  in  Truth  as  Occafion  requires,  and  we  are  capable ;  for 
nue  knonjj,  faith  the  Apoftle  John,  that  the  ha've  pajfed  from  Death 
to  Life,  hecaufe  njue  lonje    the  Brethren,   (i  John  iii.  14.)     Belonjed, 

^  let  us  lo've  one  another,  for  Lo^je  is  of  GOD,  and  e'very  one  that 
lo'veth  is  horn  of  GOD,  and  knonXieth  GOD,  (i  John  iv.  7.)  He 
that  lo'veth  his  Brother,  ahideth  in  the  Light,  and  there  is  no  Oc- 
€afion  of  fiumhling  in   him,  (i  John  ii.    10.) 

But  on  the  contrary,  the  Apoftle  John  in  his  £rft  Epiftle, 
affufes-us,  />^^/  /^f  that  Jaith  he  is  in  the  Light,  and  hateth  his 
Brother,  is  in  Dqrknefs,  enjen  until  nonjo  :  That  he  that  hateth 
his  Brother  is  in  Darknefs,  and  <walketh  in  Darknefs,  and  knoiveth 
not  ivhither  he  goeth  ;  hecaufe  Darknefs  has  blinded  his   Eyes  ;  and 

J  hat  in  this  the  Children  of  GOD  are  manifeji,  and  the 
Children  of  the  Denjil,  ijohofoe'ver  doth  not  Righteoujnefs  is  not  of 
.God,  neither  he  that   lo'veth   not   his   Brother :    He  that  lonjeth   not 

,his  Brother,  abide th   in    Death',  nvhofoe^ver  hateth  his   Brother    is 

ju  Murderer ;  and  ye  knoijo  that  no  Murderer  hath  eternal  Life 
jabiding  in  him.     He    that     lo'veth  not,    knoiveth    not  GOD,   for 

^  GOD  is  Lo've.  If  any  Man  fay,  I  lo've  GOD,  and  hateth  his 
Brother,  he  is  a  Liar ;  for  he  that  lo'veth  not  his  Brother  'whom 
k^  hath  feen^  honM  can  he  lo've  GOD  'whom  he  hath  not  feen. 


138  Love  the  Badge  of  our  Bifciplejhip. 

But  Lo<ve  is  not  only  a  fatisfadlory  Evidence  to  ourfelves,  or 
our  Sincerity  in  Religion,  but  it  is  made  by  our  great  Redeemer^ 
tne  Badge  and  Cognizance  of  our  Discilleship  the  vifible 
Mark  of  DiflinSlion,  between  thofe  that  profefs  Chrillianity,  and 
thofe  that  do  not,  By  this  Jhall  all  Men  knoiVf  that  ye  are  mj^ 
Difciplesy  if  ye  lo've  one  another.  Lov£,  my  Brethren,  is  the 
Livery,  which  the  King  of  the  Church  has  appointed  his  Sub- 
jects and  Servants  to  wear,  that  thereby  they  may  manifeft  to 
others,  who  they  belong  to,  who  is  their  Prince  and  Majler'y 
and  indeed  when  this  bleiled  Grace  is  exercis'd,  in  all  its  amiable 
Extent  T)f  Patience,  Meeknefs,  Kindnefs,  Sympathy,  Beneficence^ 
and  that  at  Times  in  the  midft  of  temptations  to  the  contrary, 
when  we  bear  with  the  WeaknefTes  of  our  Brethren,  which  we 
muft  exped  to  meet  with  in  a  World  of  Imperfedlion  j  (for 
Grace  in  the  Heart,  in  this  Life  ii  like  Gold  in  the  Oar^  when 
we  readily  forgl-ue  their  Offences  againfl  us,  and  really  befriend 
their  CharaSIers  in  their  Abfencc,  as  well  as  all  their  Interejis 
civil  and  religious ;  when  v/e  fympathize  with  them  in  their  Sor- 
roivs ;  are  pleafed  with,  and  commend  the  Gifts  that  God  his 
gracioufly  given  them,  and  their  other  defirable  Qualities  ;  when 
vve  anfwer  their  angry  Speeches  with  Meeknefs  and  Gentlenefs,  and 
relie^ve  them  in  their  Wants  and  NeceJJities,  as  we  have  Opportu- 
nity, doing  Good  to  all  Men,  but  efpecially  to  the  Houjhold  of 
Faith ;  and  not  fuffering  our  Lo^e  to  conlift  altogether  in  Word 
and  in  Tongue,  but  in  Deed  and  in  Truth,  herein  imitating  the 
blelTed  Jesus,  who  went  about  doing  Good  ;  it  is  a  convincing 
Proof,  to  the  "World  about  us,  that  the  Religion  we  profefs  is 
Irom  God,  and  that  we  are  fincere  in  the  ProfeJJton  of  it,  and 
is  like  to  have  a  powerful  Influence  upon  them,  in  alluring 
them  to  embrace  fo  excellent,  fo  amiable,  fo  ufeful  an  InftitutioR ; 
by  this  good  Temper  and  Converfation,  many  are  like  to  be  won 
to  Chrillianity,  and  therefore  as  the  Apoftle  exhorts  us,  let  our 
Adorning  hot  confift  in  gay  Drefs,  but  let  it  be  the  hidden  Man 
of  the  Heart,  in  that  nvhich  is  not  corruptible,  e<ven  the  Ornw 
ment  of  ci  meek  and  quiet  Spirit,  njuhich  is,  in  the  Sight  of  GODy 
of  great  Price,   (i  Pet.  iii.) 

Now  if  Love,  as  has  been  obferved,  be  effential  to  true 
Chrijiianity;  the  mofl:  eminent  of  all  the  Graces,  and  the  grand 
Charaaerijiick  of  Our  ProfeJJton-,  then  thefe  Things  do  neceffa- 
tily  follow,  'vix. 

That  our  Profeffion  of,  and  Stature  in  Chrijiianity,  is  to  be 
meafured  by  our  Lo^e  ;  the  Reality  of  the  former  by  the  Since- 
rity of  it ;  and  the  Progrejs  of  the  latter  by  the  Degree  of  it ; 
while  Perfons  have  but  little  lonje  for  thofe  that  differ  from  them 
in  imaller  Things,  and  are  inclined  to  fierce  Controverfies,  flrong 
Prejudices,  Schifms  and  Fa^ions,  about  circumllantial  Matters, 
it  is  Sign  they  Have  learned  but  little  of  the  Gofpel  of  Christ, 
and  are  of  fmall  Stature  in  Chrillianity  ;  fee  l  Cor.  iii.  I>  2,  5,  4- 
a4Md  /j  Brethren^  could  not  fpiak  unto  you,  as  unto  fpiritual,  lut 

a} 


A  divijtve  lumper  a  fign  of  littk  Grace.         139 

£S  unto  carnal,  en: en  as  unto  Babes  in  Christ.  /  hai^e  fed 
you  ^vith  Milk,  and  not  ^'ith  Meat :  For  hitherto  ye  ivere  not 
able  to  hear  it,  neither  yet  nonxj  are  ye  ahle^  for  ye  are  yet 
€arnal:  For  <U!hereas  there  is  among  ycu  En<vyif:g  and  Strife, 
and  Di'vijions,  are  ye  not  carnal  and  ^joalk  as  Men  ?  For  ivhile  one 
faith,  1  am  of  Paul,  and  another,  1  am  cf  A^ollos,  are  ye  not 
Carnal. 

The  Apoftle  Means,  that  they  were  not  fo  Spiritual  as  others, 
but  Babes    or  Infants   in  Spiritual  Stature,  the'  they   were 
rcaly  pious,  yet  it  was  but  in  a  fmall  Degree,   they  were   rude  in 
Faith  and  divine  Knowledge,  fuch  whom  he  elfewhere  calls  No- 
vices, (i    Tim.  iii.  6.)     Homer   and  liefodtGxm  Men   of  little 
Knowledge  and  Condudi,  Nepious,  Infants  j  agreeable  to  the  Lan- 
guage of  this  Epiftle,    and  the  Hebrenvs,  were  wont  to  term  them 
generally   Children  at  School :  They  were  in  a  great  Degree  fefvhj,^ 
governed   much  by  their  Paffions  and  Prejudices,  yea  often  Times 
were  more  rul'd  by  their  Affections,  than   by   fober   Reafon   andl. 
found  Judgment,  and  therefore   were  prone    to  uncharitalDle  Fer- 
ments and  Fadions,    which   are   hateful  to  God,  and  contrary  to 
his  Spirit  and  Religion-,  they  nvalk'd  as  Men,  i.  e.  in  thofe  Di'vi- 
jions, agreeable  to  the   Diftates   and   Byafs  of  human  and  carnal 
Aftedions,  not  according   to  the  divine  Prejcription,  but  as  Men 
behave,    who  are   deftitute  of    the  Spirit    of  God,    and   there- 
fore the  Apoftle  could  not  fpeak  unto  them  as  unto  Spiritual,  i.  e. 
as  to  adult  and  grown  Chriftians,  the  fublijner  Truths     of  the  Re- 
ligion of  Je/us  (Heb.  v.  1 1.)  but  was  conftrained  to  feed  them  as  a 
Nurfe   does    Children    v/ith    Milk,    which   is  of  eafy  Digeftion, 
foft,  nourifhing   and   Pleafant,  our  firft  food :  That  is,  to  preach 
^o   them   the  firft   Principles  or  Elements  of    Religicn,  in  a  Am- 
ple  way.     **  We   prefer,    fays   Origen,    the   profounder   Truths 
V  of  Religion,  when   we   have  intelligent  and   skillful   Hearers, 
**  otherwife  we  are  filent  about  them."  *  But  fuch  fublime  Truths 
the   Corinthicins  could   not   bear  ;  to  this  EfFed  ipeak  many  learn- 
ed Interpreters  upon  the  Place,  -f- 

Farther,  as  we  may  judge  of  our  Stature  in  Chriftianity, 
by  the  Degree  of  our  Love,  fo  we  may  conclude  that  all  Con- 
troversies in  Religion,  manag'd  whh  3.  bitter  Zeal,  are  pre- 
judicial to  our  religious  Progress,  but  efpecially  ferce  Conten- 
tions, cruel  jfudgings,  and  needlefs  fckifmatical  Separc-ncns,  either 
made  (or  contentedly  continued  in,  which  are  fubRantially  the 
very  fame)  on  Account  of  fmaller  Matters  in  Religion,  oppofe 
the  very  Life  of  Chriftianity,  and  are  like  to  bring  People  under 
Spiritual  decays,  and  leanefs  of  Souls ;  they  diredlly  tend  to  bring 
the  Mind  into  a  Hedick  Fe'ver,  which  is  an  awful  Symptom. 

T  2  It 

*  Ta  en  hemin  malifta,  cala,  ct  c.  dogmata  qoftra  preftantlffima  et 
profundiffima  proferimus,  cum  andicores'nadi  limus  pericos,  alioquin 
ce  lis  tacemus,    Origen,  contra  cellum.  L  3. 

t  Ambrofe,  Theophila£t,  Calvin,  Grotius,  Erafmus,  Beza,  Parous, 
^atiker,  Lightfoot,  Sdacerus,  Simachus,  Vorilius. 


I4Q  Zeal  ivithout  Knowledge  prtkus. 

It  is  true,  Zeal  is  excellent  and  advantageous,  when  direfled 
by  Knowledge  and  Difcretion,  temper'd  with  Humility ^  Meekn'efs 
and  Met-cy,  and  proportioned  in  Degree  to  the  Importance  of 
Things  :  But  when  it  fprings  from  Ignorance,  is  attended  with  ««- 
charitiihlenefs  and  bittermfs,  and  di (proportioned  to  the  Importance 
of  Things,  runs  out  in  a  high  Degree,  and  with  great  Flajne, 
upon  fmall  and  doubtful  Matters,  it  is  exceeding  pernicious  to 
the  Peace  and  Weal  of  Christ's  Kingdom  in  general,  and  the 
Souls  of  Men  in  particular.  Hot  and  violent  Zeal  in  an  Ig- 
norant Man,  eipecially  about  Circumstantials,  is  like  a  drawn 
Sivord  in  a  blind  or  a  Madman's  Hand,  exceeding  dangerous  to 
himfelf  and  others.  Kno-ivledge  without  Lon^e,  is  cold  and  in- 
eifeftual,  like  the  light  of  the  Mocn  :  And  Zeal  without  Lo've  is 
like  a  fierce  Fir.  me,  which  fcorches  and  devours  all  before  it. 
But  Kno^Tvltge  and  Zeal,  with  Lot'e,  are  like  the  Light  of  the  Sun 
which  yields  a  gentle,  warming,  refrefhing  and  fruitful  Influence. 
O  !  how  lovely  is  this  Difpofition  and  Condmil  !  This  puts  Ho- 
nour upon  Chriilianity  :  This  enlarges  and  eUablifl-ies  the  ICif?gdom. 
of  Christ  upon  Earth,  and  makes  it  firm,  beautiful  and  illuftri- 
ous !  But  what  an  indelible  Scandal  and  P>.eproach,  what  compli- 
cated, pregnant,  permanent  and  unfpeakable  Injury  does  the 
Contrary  hereto  produce   and   Occafion  ? 

It  was  juftl)  obferved  by  Alphonfo  Turretine,  in  his  Speech 
to   the   Council  of  Genenja,  "   That  in   Things  indifferent     there 

V  ought  to  be  no   reftraint.     'Tis   not  an    indificrent   Thing  to 

V  burden  Conlciences,  in  Things  as  to  which  God  has  not   bur- 

V  den'd  them  It  is  not  an  IndirFerent  Thing  to  impofe  a  Take 
**  which  J  ejus  Chrift  hath  not  impofed.  'Tis  no  Indifferent  Mat- 
"  ter,  to  put  a  Wail  of  Separation,  between  Proteflants  at  a  Time, 
**  when  it  ii  {o  m.uch  their  Intereit  to  Unite. 

*'  It  is  extreaiuly  hard,  we  mufl  be  allowed  to  affirm  it, 
**  that  a  '-ocicty  that  doth  its  Duty,  and  that  fpeaks  what  in 
**  confcience  it  believes  to  be  for  the  good  of  the  Church,  fliould 
**  thus  iee  itfelf  torn  to  pieces  by  calumny,  and  for  what  ?  Be- 
**  caufe  they  are  for  Moderation  as  to  thoie  Points  that  are  in- 
**  diiferent,  for  in  fhort,  this  is  all  their  Crime  —One  mufl  be 
**  bli:  d  not  to  fee,  that  there  is  a  growing  Adcderation  on  all  Sides 
"  as  to  thefc  Matters,  (in  Germany,  England  and  Snvitzerland,  of 
*/  ^.ihich  he  had  fpoken  be/ore,)  and  that  this  Moderation  is 
**  infinitely  for  our  Advantage,  for  the  Honour  of  our  Churches, 
*'  and  the  Union  of  Proteflants." 

Once  more  Dear  Sirs  !  Lo^e  is  the  mofl  fuitable  Prelude  to, 
zx\6.  i'ieparati^je  for  the  Heavenly  ^'/^a/^  before  us;  we  are  ex- 
prcton.s  of  a  glorious  hnmortalily,  in  which  there  will  be  no  dif- 
cordaiit  F^an.nUnts,  no  jar  in  jjffcdtion  :  Perfedl  Light  will  pre- 
vent the  former,  and  perfetft  Purity  the  latter.  Indeed  a  view  of 
the  n  eiancholy  Contentions  of  the  Church  militant,  may  reafon- 
ably  ii  cite  our  longing  to  be  with  the  t^hurch  Triumphant  ; 
ivhere  we  fhail  enjoy  a  compleat  and  eternal  Keji  horn  Sin,  Strife 

and 


Jhe  CGnclujjon,  141 

and  Sorrow^  which  may  God  of  his  infinite  Mercy  for  Christ'' 

fake,  grant  to  us  all  in  due  Time.     I  fhall  add  no  more  at  pre- 

fent,  but  the  Advice  of  the  Apoftle  Paul  to  the  Philipians  and 

Corinthians  (Philp    ii.   1—6,     2  Cor.  xiii.    Ii.)  1/ there  be  there" 

fore  any  Confolation  in  Chrift,  if  any  Comfort  of  lo've,  if  any  fel" 

lo'wjhip    of  the   Spirit ^  if  any    Boiveis   and  Mercies,  fullfl   ye  my 

Joy,  that  ye   be   like-minded,   ha'ving  the  fame   lonje,  being  of  on6 

accord,  of  one  Mind.     Let   nothing    be   done   thro''  Strife  or    <vaitt 

Glory.     Let   each  ejleem   other   better    than   themfel'ves.     Look   not 

S'very  Man  on  his    cnvn  Things,  but  e^very  Man  alfo   on  the  Things 

of  others.      Let  this   Mind  be  in  you,  ivhich   ixias  alfo  in    ChrifE 

Jefus.     Finally,    Brethreri,  farenvel:  Be  FerfeSi,  be   of  good  Com^ 

fort,  be  of  one  Mind,  li've  in  Peace^  and  the  God  of  Love  and  Pga(0 

'^all  be  ^'ithyott*     Amefi  and  A^eii. 


FINIS. 


-■■i 


E    R    R   A    r    ji. 

FLEFATORY  Addrefs,  page  5.  Ime  ig./cr  as  is,  read  as  it  15- 
p.  8.  line  2,  for  Theffelonians  r.  Theffalonians.  p.  24.  1.  16; 
Jbr  Fan  in  r.  Fan  is  in.  p.  29.  1.  37,  /or  inventions  r.  invention, 
p.  44.  1.  21.  /^  proceeds  r.  proceed,  p.  51.  1.  1.  for  encourageth 
r.  encourage.  p-  55.  1.  10.  for  incidmus  r.  incidimus.  p.  66. 
1.  laft,  /or  domeni  r.  domini.  p.  72.  1.  31.  for  enpedlation  r. 
cxpedtation.  p.  75.  1.  15.  for  fumbibaz  omenon  r.  fumbibazo- 
inenon.  p,  86. 1.  10.  for  give  r.  gave.  p.  u6.  1.  38.  for  the  tQ 
f.  to  the. 


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